CHAITANYA THE GREATEST VAISHNAV TEACHER OF THE NORTH WITHIN THE REACH OF ALL READERS OF ENGLISH WHO KNOW NOT THE BENGALI TONGUE.

PATNA COLLEGE,

THE AUTHOR AND HIS BOOK
Krishna-das Kaviraj, the author of the Chaitanyachari^dmrita, was born in the Vaidya caste, at Jhamatpur,

a

village of the

Katwa

sub-division of the

Burdwan

district

in Bengal, (1496 A.D.)
life,

h

Having was brought up by his

lost his parents in early

late father s sister.

He

read Persian at the village school, and then began to study Sanskrit in order to qualify himself for practising
of his great

Hindu medicine, the profession of his caste. Every part poem bears evidence to his profound mastery

of Sanskrit literature, particularly of the Bhdgabat Purdn.
still unmarried, was converted Vaishnavism by Nityananda, and begged his way on foot to Brindaban, where he spent the remainder of his long life in religious study, meditation and worship. He

The young orphan, while
to

initiated as a Vaishnav monk by Raghunath-das, who along with Swarup Damodar had been body-servants to

and teaching which he has embodied in
authorship were in Sanskrit and mysteries of bhakti and the service of

the present biography.

His
Krishna.
-of

first

efforts at

dealt with

the

The

great

work

of his life

was the composition
at the request of the

his old age,

and was undertaken
evening
the

faithful.

Every

Bengali

Vaishnavs

of

their

Brindaban used to gather together and hear the acts of Master read out from his poetical biography, the

Chaitanya

Bhdgbat

composed

by

Brindaban-das.

But

vi

CHAITANYA

this book dealt with the saint s last years in too meagre and concise a fashion to satisfy the curiosity of his follow
ers.

They, therefore, led by Haridas Pandit, the chief

servitor of the Govindaji temple, pressed Krishna-das towrite a new and fuller life of the Master. The poet was

old and infirm, but he regarded the request as a solemn

charge which he was not free to decline. That very evening he prayed to the image of Madanmohan, and the

god

s

approbation was shown by a sign,
slipping
!

flowers

down from

his neck at

the end

a garland of of the

On the bank of the Rddha-kunda tank, the aged prayer Krishna-das completed his Chaitanya-charit-dmrita in 1582 after nine years of unremitting toil. It is divided into
three Books, the Adi Lild, the

Madhya

Lild,

and

the

with the three stages of s life, viz., (i) the 24 years from his birth to Chaitanya the time of his entering the monastic order, (ii) the six

Antya

Lild, dealing respectively

years of his pilgrimage, and
of his
life,

(iii)

the last eighteen years

spite of its

which were spent in residence at Puri. In epic length, prolixity, and repetitions, the
is

Chaitanya-charit-dmrita
literature,

a masterpiece of early Bengali

and has the further merit of making the subtle

doctrines of the Vaishnav
people.

faith intelligible to ordinary Indeed, the older school of Vaishnav Fathers, as
first

represented by Jiv Goswami, had at
publication,
lest

objected to
of

its

the

merits

and

completeness

this

vernacular work should cause the learned Sanskrit treatises

on bhakti exegetics to be neglected by the public
author
s

!

The

manuscript

is

still

preserved

in

the

Radha-

Damodar temple
relic.

of Brindaban,

and worshipped as a holy
Lild),

The Second Book (Madhya

which

is

the longest

BIOGRAPHIES OF CHAITANYA

Vll

,and most detailed of the three and the foremost authority s teachings, life and character, and contains on

Chaitanya

the clearest and fullest exposition of Vaishnav philosophy, has been here translated into English for the first time.

In the second edition,

many long

extracts

from the Third

Book (Antya Lild) have been added, to complete the story of Chaitanya s doings and sayings at Puri till his death. Readers to whom the Bengali tongue is unknown, will here find an unvarnished account of Chaitanya as his
contemporaries

knew him, without any modern

gloss,

version is literal only, in interpolation or criticism. needless details have been curtailed, all certain places

My

;

have been avoided, and the texts so freely have quoted by our author from the Sanskrit scriptures been indicated by reference to chapter and verse, instead
repetitions

of being done into English.

The word Prabhu,

applied

by the author to Chaitanya, has been rendered by Master.
in old Bengali.

me

as

There are three other contemporary The earliest of them

lives of
is

Chaitanya
Chaitanya

the

Bhdgabat,

composed
a

in

1535

A.D.,
of

by

the

Brahman
Pandit
of a votary of

Brindaban-das,

sister s
(b.

son

Shribas

Navadwip.

This author

1507, d. 1589)
;

God

as incarnate in

Nityananda

secondary object of encumbered with miracles and digressions, and far inferior
almost
a to Krishna-das s

was him Chaitanya was His poem is adoration.
to

work

in wealth of philosophic exposition

and description of men and events.
Trilochan-das
(born
1523)
!

wrote

the

Mangal

at the age of fourteen

It is full of

Chaitanyamarvellous

incidents and should be classed with romances rather than

with sober histories.

Its text is still

sung by wandering

Vlll

CHAITANYA
is

minstrels and

appreciated by the lower ranks of the

Vaishnav community. Jayananda Mishra

(b.

about 1511) wrote his Chaitanya-

Mangal about 1568, and his poem gives us information about the saint and his family.
only
authority
I

much new

He

is

our

for

the
*

narrative of Chaitanya s death,

which
In
of

have translated
*

at the

end of
*

this

work.
*

the
first

second
edition,

edition
viz.,

parts

of

two

chapters

254-269 and xxii. pp. 290-303, have been omitted, as they can be understood only by very learned Sanskrit scholars, the remaining
the
xviii.

pp.

part of ch. xxii

while

ch.

xxiii

been incorporated with ch. xxi, has been renumbered as xxii. In the
has
all

present edition,

the chapters

from

xxiii

to

the

end

are taken from the

Antya

Lild.

In preparing the second edition, the translation has carefully compared with the text and minutely revised. Many mistakes have been detected and cor

been

them came no doubt from the manuscript edition was printed, but most of the others were due to the inefficiency and carelessness of the
rected
;

some

of

from which the

first

press.

In going through the original a second time I have in a few places modified my interpretation of the text
ago.

made twelve years

long and important appendix has now been added, giving the exact situation and some description of the
to the best

A

various holy places visited by Chaitanya, (with references and most modern sources of information, such
as Gazetteers

and maps).

A SHORT, LIFE OF CHAITANYA
Navadwip, a town in the Nadia district of Bengal, situated on the river Ganges, 75 miles north of Calcutta,

was a great trading centre and
in

seat of

Hindu

learning

which logic (nydy) most famous among all the provinces of India, was very highly developed and studied here, and the fame of its scholars was unsurpassed in the land. But, if we
i5th
century.

the

Sanskrit

for

Bengal

is

may

believe the biographers of Chaitanya, the atmosphere

of the

town was

sceptical

and unspiritual.
of

There was a

lack of true religious fervour and sincere devotion.
of their
intellectuality,

Proud

they acquired by gifts from rich Hindus, the local pandits des pised bhakti or devotion as weak and vulgar, and engaged
idle ceremonies or idler amusements. Vedantism formed the topic of conversation of the cultured few wine and goat s meat were taken to kindly by the majority of the people, and such Shakta rites as were accompanied
;

proud

the vast wealth

in

to the goddess and her votaries, were per consumption by formed with zeal and enthusiasm.

by the

offering of this drink

and food

their subsequent

Jagannath Mishra, surnamed Purandar, a Brahman of the Vaidik sub-caste, had emigrated from his ancestral

home
bank

in Sylhet

and

settled here in order to live

of the holy Ganges.

on the His wife was Shachi, a daughter

of the scholar

Nilambar

Chakravarti.

One

evening

in

February or March, 1485 A.D., when there was a lunar eclipse at the same time as full moon, a son was born
to this couple.
It

was

their tenth child

;

the

first eight,

X
all

CHAITANYA
daughters, had died in infancy, and the ninth, a lad

named Vishwarup, had abandoned the world at the age of sixteen when pressed to marry, and had entered a
monastery in the Madras presidency. The new-born child was named Vishwambhar.
the

But

women,
or

seeing

that

his

mother had

lost so

many

children before him,

Nimdi

gave him the disparaging name of short-lived/ in order to propitiate Nemesis.
called

The neighbours

him Gaur

or

Gaurdnga

(

fair

com-

plexioned ) on account of his marvellous beauty. That the child was born amidst the chanting of Hari s name all over Navadwip on the occasion of the eclipse, was

omen that he would prove a teacher of Passing over the lucky signs of his horoscope,, and the miracles and Krishna-like antics with which pious imagination has invested his boyhood, we may note that
taken to be an
bhakti.

he showed great keenness and precocity of intellect in mastering all branches of Sanskrit learning, especially

grammar and

logic.
still

On

the death of his father, Vishwambhar, while

married Lakshmi, the daughter of Vallabh with whom he had fallen in love at first sight. Acharya,
a student,

He now became
like

many

other

Brahmans

a householder, and began to take pupils r of Navadwip. As a pandit he

a

surpassed the other scholars of the place and even defeated renowned champion of another province, who was
,

pious householders, he found that his wife had died of snake-bite during his absence. After a while the widower married Vishnu-priya, At this time his head was turned by the pride of scholar-

travelling all over India holding disputations. On his return from a scholastic tour in East Bengal,, in which he received many gifts from

CHAITANYA S LIFE AT NAVADWIP
ship,

xi

argument made him slight other men. Gay a, he met Ishwar Puri, a Vaishnav monk of the order of Mddhavacharya and a disciple of that Madhavendra Puri who had first introduced

and

his victories in

During a pilgrimage to

the

cult

of

bhakti

for

Vishwambhar took
tual guide.

this

Krishna among the sannydsis. Ishwar Puri as his guru or spiri

A

complete change

now came
;

over his

spirit.
,

His

intellectual pride

was gone

he became a bhakta

whateyer subject he lectured on, the theme of his discourse was love of Krishna. Indeed, he developed religious he ecstasy and for some time behaved like a mad man
:

name, laughed, wept, incessantly climbed up trees, or raved in abstraction imagining himself to be Krishna. He now made the acquaintance of the
s

shouted

Krishna

elderly scholar

and bhakta

Adwaita

Acharya, and was

named Nityananda, who became to joined by him even more than what Paul was to Christ. Many people of Navadwip now believed Chaitanya to be an incarnation of Krishna and did him worship, while Nityananda came to be regarded as Balaram, (the
a sannydsi
elder

brother

of Krishna).
in

Religious processions were

which the devout, headed by the frequently got up, two, went dancing and singing through the streets or assembled in the courtyards of houses. This was the which origin of the ndm-kirtan ( chanting God s name
)

has ever been the most distinctive feature of this creed.

Chaitanya

s

greatest

achievement

at

this

time was the

reclamation of two drunken ruffians, Jagai and Madhai, who were a terror to the city. The apostles of bhakti

had also to face mockery and persecution from scoffers and unbelievers (pdshandi), which were overcome by
supernatural signs.

We

pass over the scenes of ecstasy,

Xii tireless exertion

CHAITANYA
in

kirtan,

madness and miracles, which

form the extant history of this period of Chaitanya s life. But the conversions among the learned were few, and
Chaitanya
their
at last in despair resolved

to turn hermit for
I

salvation,

arguing
I

thus,

&quot;As

must

deliver
(

all
life.

these proud scholars,

have to take to an ascetic

They

will surely

bow

to

me when

they see

me

as a hermit,

and thus their hearts will be purified and filled with There is no other means.&quot; So, he induced Keshav Bharati to initiate him as a sannydsi (1509) under
bhakti.

the

name

of

CHAITANYA, He was then 24 years of age.
before urged

Krishna-Chaitanya, usually shortened into which we have anticipated in this sketch.

His mother, who had often
at the loss of her sole survi

him not

to desert her as his elder brother

had done, was heart-broken
way, and bowed

ving child, but Chaitanya consoled her in every possible to her wishes in many points in his after

years as obediently as he had done before renouncing the life of a householder.

were passed by him in pilgrimages to Orissa, the Southern Land, and Brindaban, and in the

The next

six years

preaching of bhakti in

many

parts of India, as described

in detail in the present volume.

Thereafter, at the age of 30, he settled at Puri, and spent his remaining days in the constant adoration of

Jagannath.

from many places, and Brindaban, visited him here and he chiefly Bengal edified them by his discourses, acts of humility, and penan Towards the close of his life he had repeated fits ces.
Disciples and admirers
;

of religious ecstasy in
of his life,

which he acted

in utter disregard
at another

once leaping into the blue ocean,

time battering his face against the walls of his room.

DEVELOPMENT OF VAISHNAV CHURCH

Xlii

last in June- July, 1533, his physical frame broke down under such prolonged mental convulsion and self-inflicted, torments, and he passed away under circumstances over

At

which the piety
mystery.

of his biographers has

drawn the

veil of

Jn his lifetime his disciples had organized a mission. In Bengal the new creed was preached and spread far and wide by Nityananda, who afterwards came to be regarded as a p-gd, co-ordinate with Chaitanya. Modern Brindaban, with its temples, Sanskrit seminaries and haunts for re
cluses, is the creation of the Bengali Vaishnavs,

and

it

has

Here the brothers Rup and Sanatan, descended from a Prince of Karnat who had settled in Bengal and whose descendants had become
completely Bengalized, joined Chaitanya
J

eclipsed the older city of Mathura.

s

Church.

These
&c.

two and

their

nephew
their

Jiv

Goswami were

great Sanskrit

scholars and

devotional works,

commentaries,

encouraged a revival of Sanskrit studies in general in that Muslim age. These three, with Gopal Bhatta, nephew of the celebrated Vedantist Prakashananda who was latterly converted to bhakti by Chaitanya and changed his name into Prabodhananda, and Raghunath Bhatta, son of an up-country Brahman bhakta, and the last Raghunath-das, a Kayastha saint of the Saptagram zamindar family of the
district and the guru of our author, formed the six Fathers of Chaitanya s Church. Except Rup and Sanatan, most of the other disciples of Chaitanya adopted the Bengali tongue as their medium, and greatly enriched it with their songs,

Hugli

biographies, poems, travels, and transla

tions of the bhakti literature

Goswamis, both

at

from Sanskrit. The Vaishnav Brindaban and Navadwip, have kept
to

up the study of Sanskrit

our

own

day.

A

classified

XIV
list

CHAITANYA
of Chaitanya s disciples
is

given in Book

I.

canto

x

and those of Nityananda and Adwaita xi and xii respectively.

s disciples in

cantos

GLOSSARY
.Abadhut
an ascetic

who

has renounced the world.

Acharya a family name or title of Brahmans, lit., teacher. Adwaita Acharya an elderly scholar of Shantipur and associate Chaitanya s devotions before he became a sannyasi.
.Arati

in

divine service

performed
lamps,

to

a

god

in

the early

morning

or

afte*

dusk,

with

incense,

and

instrumental

music,

especially bells.

Balardm
that

the elder brother of Krishna
of their sister

the images of the two with S ubhadra between them, are worshipped in
;

the

temple of Jagannath.
grocer,
(also

Banid

acts

as banker).

Bhdgabat
the

an adorer of Bhagaban or Vishnu as
of a

God

;

the Bhdgabat,
as
their

name

Puran,

regarded

by

the

Vaishnavs

Scripture.

a devotee,
i

who

seeks salvation through faith.

faith,

devotion.
title

Bhdrati

the

of an order of monks.
title

Bhattdchdrya

a

of Brahmans.

Bhog
Dhoti

see prasdd.

Gandharva

a sheet of cloth worn round the lower limbs by Hindu males. a class of celestial musicians.
to

Garuda a bird ridden by Vishnu, sacred Gour (1) a city in the Malda district, the
(Gaar).
f

the Vaishnavs.

capital of

Bengal during

the Pathan period; also applied to the whole country of Bengal,
(2)

or Gaurdnga, a

title

of Chaitanya.

Gauriyd

a native of Bengal.

Ghdghar a musical instrument. Ghat bathing stairs in a river, usually

sacred.

Ghee
&amp;lt;jrOpis

melted butter.
milk-maids of Brindaban with
title

whom

Krishna disported.

Goswdmi a
&amp;lt;Govardhan

of respect, usually given to spiritual leaders

among

the Vaishnavs.

a sacred

hill

near Brindaban.

xvi
Guru
spiritual

CHAITANYA
preceptor,
initiator

into learning or

a

faith.

Hariddsa

Muhammadan
s

Chaitanya

influence.

under Vaishnav turned had another Haridas, a born was There

who

Hindu, among Chaitanya s followers. Jagannath or Lord of the Universe, name of the

idol

of Krishna

worshipped
Puri.

in

the temple at Puri

;

also applied to the

town of
Santhal

Jhdrikhand
parganas.

the jungle country,

Chota

Nagpur

and

the

Kali yug

Katak

the

the present or iron age of the world. capital of Orissa and the seat of King Pratap

Rudra of

the Gajapati dynasty.

Kholan

instrument
at

of

music,

being
leather;

a

long

earthenware
of

drum
Bengali

covered

both

ends

with

distinctive

the

Vaishnavs.
Kirfan
or sanfcrfan, chanting

God

s

name

to

the

accompaniment of

dance and song.
Kulin
(1)

a

man

of

blue blood

(kul),

descended from a mythical

ancestor of high character or social position in a very far-off age.
(2)

the

name

of a village in Bengal.

Kunda
Li/a

a pool

of water,

the antic or sport of a god,
also

sacred to some god or saint. particularly of Krishna.
spiritual

Madhav Pun
Mahd-pdtra

Madhavendra, a monk, the
the

guide of that

Ishwar Puri

who was

guru

of Chaitanya.

minister of the Rajah of Orissa.

Mahd-prasad
holy.

food offered to Jaganndth and thereafter considered as

Mangal-drati

early

morning worship, see

arati.

Manfra

spell,

sacred verse (usually in Sanskrit).

Mahdnta
Nildchal

the abbot of a
the

Blue Mountain.

Hindu monastery. name of the mound on which the

temple of Jagannath at Puri is situated. a nick-name of Chaitanya. /Vi mdi

Nupur Odhra Pdndds
Panjit

bells

tied

to

the

feet

in

dancing.

Orissa.

attendants
to

at

a

temple

(such

as

Jagannath);

they

act

as

pilgrims for a consideration. guides scholar, one versed in Sanskrit.

GLOSSARY
Parichlid

XVH

Prasdd

the highest servitor of the temple of Jagarmath. food dedicated to a god at his worship, and thereafter eaten
faithful

as something holy. town of Allahabad, at the junction of the Ganges and the Jamuna. Prem love, the highest form of bhakti or devotion.

by the

Prayag

the

Puri

(1)

a town on the sea-coast in Orissa, containing the temple of
(2)

Jaganndth.
Pttrushottam
a

the
of

title

of an order of monks.
to

title

Vishnu; usually applied

the

temple of

Jagannath

at Puri.
districts,

Rarh

*he

upland of Burdwan and Birbhum
see
feirfan.

west of the

Ganges.
Sankirtan

Sannydsi

ascetic,
i.e.,

monk,

religious mendicant.
doctor,&quot;

Sdrvabhauma

&quot;universal

a

man

of

encyclopaedic

knowledge. In the book this title is applied to a great scholar and Vedantic philosopher of Navadwip, who had settled at Puri

and was held
the

in

high honour by the local king.
a
fellow-student
of

His father was
s

scholar

Visharad,

Chaitanya

maternal

husband was Gopinath Acharya, who, Also called the Bhattacharya too, lived at Puri. and Bhatta; not to be confounded with the Bhattacharya (i.e., Balabhadra) of
grandfather.

His

sister s

,

ch.

xv-xxiii.

Shdlgrdm

a

round

dark
in

pebble,

worshipped
river).

as

an

emblem

of

Vishnu, (found

the

Gandak

Shdntipur a town on the Ganges, some miles below Navadwip. Shdstra Scripture.
Shifcddr
the

revenue collector of a

district,

local

governor.

bmoka

a complete verse, couplet or quatrain.

Shripdd a title of respect, here applied to Nityananda. Shri-V aishnav one of the four main sects of the Vaishnavs
adore

;

they

Ndrayan and Lakshmi
lowest caste

(-Shri),

instead

of

Krishna

and

Radha.

Shudra

the

among

the Hindus.

Subhadrd

the sister of Krishna.

Thug

a class of professional robbers
after

who

used

to strangle or

poison

their victims,
travellers.

mixing with them on the way, disguised as

XV111
Tirtha
Tulsi
the

CHAITANYA
sacred place, usually containing a bathing place. the Indian Basil plant, sacred to Vishnu, and venerated

(1)

by

Vaishnavs as almost divine.
(2)

&quot;She

is

the

Indian

Daphne&quot;

(Birdwood).

the

name

of a minister of the king of Orissa.

Vaikuntha the heaven of Vishnu. Vaishnav worshipper of Vishnu, the preserver, one incarnation of whom is Krishna. The Shaivas are the worshippers of Shiva
the destroyer,
or energy,

while the Shaktas are the worshippers of Shakti
the 3rd incarnation of Vishnu.

the wife of Shiva.

Varaha

the

&quot;Boar,&quot;

Vidya-nagar
Vrihaspati

Rajmahendri, in the Madras presidency.
the teacher of the gods
;

hence, a

man

versed in

all

the

branches of learning.

Vishwarup
the
title

Chaitanya
of

s

elder brother,

who

turned a sannydsi under

Shankarayana and died

in the

monastery of Pandhar-

pur in Southern India.

Yug

era or cycle of time.

KING PRATAP RUDRA BOWING TO CHAITANYA
(

From an

old painting in the possession of the

Zamindar

of

Kunjaghata

CHAITANYA-CHARIT-AMRITA
CHAPTER
At the House
\&amp;gt;lory

I

of
!

Adwaita
Glory to Nityananda, to In the month of Gaur
!

to Shri
all

Chaitanya

.Adwaita, and to

followers of

Mdgh when
devotion

the Master completed His twenty-fourth year,

in the bright fortnight,

He

turned hermit.

Then

led

by

Brindaban, and wandered for three* days in the Rdrh country, hallowing it with His footsteps
set off for

He

and chanting the following verse
ff

in rapture

:

l too shall cross the terrible
to the

and dark ocean

of the

world by means of devotion
sages did of yore,
Mukunda.&quot;*

Supreme Being,
the
lotus-like

as the
feet

by service

at

of

The Master said, &quot;True are the words of man, who chose the service of Mukunda as his The highest robe [in which a man can clothe

this

Brah

life s task.

himself] is devotion to the Supreme Soul, the service of Mukunda which brings salvation. That robe he put on. Now shall
I go to Brindaban and serve Krishna in
solitude.&quot;

So
picture

saying
of

the

Master
ecstasy,

moved day and
heedless

night,

the

which way He walked. Nityananda, Acharya Ratna, and Mukunda, all three followed Him. All who saw Him, cried &quot;Hari
religious
!

* From the Brahman mendicant Shrimad Bhagabat, XI. xxiii. verse 53.

s

speech

reported

in

the

2

CHAITANYA-CHARIT-AMRITA
!&quot;

[I

Hari in devotion, and forgot sorrow and loss. The cow-boys shouted Hari s name, at the sight of the Master, who stroked their heads saying, &quot;Go on with your chant,&quot; and thanked them saying, &quot;Blessed are* ye! ye have grati fied me by pouring Hari s name into my ears!&quot; Nityananda took the boys apart and thus tutored them, &quot;When
the Master asks

you about the road

to Brindaban,

show

Him
and

the path leading to the

Ganges.&quot;

This they did
to

He

took that path.
to

Ratna,
at

&quot;Hasten

Nityananda spoke Adwaita and tell him that

Acharya

I shall lead

the Master to his house. the
riverside.
all

He
go

should keep a boat ready
to

Thence

Navadwip

and

fetch

Shachi and

the

disciples.&quot;

Sending him off, Nityananda came before the Master and showed himself. &quot;Whither are you going, Shripdd the Master asked. &quot;With thee to Brindaban&quot; was the
?&quot;

far is Brindaban?&quot; &quot;Behold, yonder is the So saying Nityananda led the Master to the Jamuna!&quot; Ganges. This river He mistook for the Jamuna. He thanked His stars that He had beheld the Jamuna, sang its praise, and after bowing bathed in it. He had no second clothing except His loin-cloth with Him. Just then Adwaita arrived in a boat, with a fresh loin-cloth and

reply.

&quot;How

who was

upper garment, and appeared bowing before the Master, puzzled to see him and asked, &quot;You are the

Acharya Goswami. Why have you come here? How did you know that I was at Brindaban?&quot; The Acharya is Brindaban wherever replied you are. It is my good luck that you have come to the Ganges bank.&quot; The
&quot;It

Master
has led

said,

&quot;So,

me

to the

Acharya

replied,

Nityananda has played me a trick he Ganges and called it the Jamuna The &quot;False are not the words of Shripad.
:
!&quot;

IJ

DINNER AT ADWAITA
indeed bathed in

S

HOUSE
the

3

You have now

Jamuna,

for

the

Ganges and the Jamuna flow in one channel, the eastern waters being callec^ Ganga and the western (in which you have bathed) Jamuna. Change your wet cloth for a dry one. Four days have you fasted in fervour of love.

Gome

house to-day, I invite thee. I have cooked a handful of rice, with dry coarse curry, broth and green herbs.&quot; Saying this he took the Master on board to his
to

my

and joyfully washed His feet. His wife had al ready done the cooking. The Acharya himself dedicated the food to Vishnu, and served it in three equal portions.
hoiTse,

[Description of the dinner omitted.]

The Master

said,

&quot;Long

Haridas.&quot; now leave it off. Dine Then the Acharya broke his fast with those two, to his heart s content. The people of Shantipur, hearing of the

have you made with Mukunda and

me

danc*,

Master
cried
fair

s arrival,
!

flocked to gaze on His feet.
!&quot;

In joy they

&quot;Hari

Hari

and wondered

at

His beauty.

His

set off

complexion, which eclipsed the Sun in splendour, wa by his red robe. Endless streams of people came

and went throughout the day. At dusk the Acharya began a sankirtan; he danced, while the Master gazed on. Goswami Nityananda danced hand in hand with the
Acharya, and Haridas behind them.
panied their dance
f(
:

This song accom

How

shall I speak of

my

bliss

to-day?

The Beloved (Krishna) has entered my temple for ever!&quot; With perspiration, thrill, tears of joy, shout, and roar,
they turned and turned, touching the Master
s

feet

now

and then.
did

The Acharya embraced Him and

said

&quot;Long

vou wander after escaping from me. Now that I have got vou in my house, I shall hold you fast!&quot; ^So the

4

CHAITANYA-CHARIT-AMRITA

[I

Achaiya continued dancing and singing for three hours after nightfall. The Master was in an attitude of longing as He had not yet gained union with Krishna, and this separation made His love burn the more fiercely. Impatiently He fell down on the ground, at which the Acharya stopped his dance. Mukunda, who knew the Master s heart well, began to sing verses apt for His The Acharya raised Him to make Him dance. passion. At the verses, the Master could no longer be held teck.

wher$ Kanu (Krishna) is to be found t Mukunda sing the above ditty, which
s

made

the

Master

heart

burst,

as

the

emotions

of

penitence, melancholy, rapture, frolicsomeness, pride,

and

humility struggled with

force of His passion, and lay

ground.

The
a

faithful

down by the down breathless on the He sprang grew alarmed, when lo
it.

He was

stricken

!

up with
&quot;Chant,

shout,

overcome

with

ecstasy

and

saying

of Hari].&quot; chant, [the stand the strong tides of His emotion.

name

None could under

Nityananda moved on holding Him, while the Acharya and Haridas danced behind them. Three hours
did

He

heart.

so the

joy now sadness surging in His The dinner had come after five days of fasting wild dance greatly fatigued Him, but He felt it

pass thus,

now

;

not to His ecstasy.

Nityananda held

Him

back by main

I]

MOTHER SHACHI MEETS CHAITANYA
;

5

the Acharya ended the kirtan, and laid the Master His bed with every care. In the same way ten days were passed in dinners and In the morning the Acharya brought mother singing.
force
in

Shachi in a

litter

followed by the faithful.
old and young,

All the people

of ^Favadwip came,

men and women,
at

forming a vast crowd.
singing the
house*

The Master was dancing and
arrived

Name, when Shachi

Adwaita

s

prone at her feet. She took Him up into her bosom and wept, both of them being rapt at seeing each other. Shachi was distracted at seeing His shaven

and

He

fell

crown
at
filled

:

Him

she wiped His body, kissed His mouth, and gazed but could not see anything as tears intently
;

her eyes.

She mourned saying,

&quot;My

darling
I

Nimai

!

be not cruel to
after

me

as

he had turned hermit.
death
of
me.&quot;

Vishwarup was, If you too do

whom

never saw

so, it will

be

the

The Master
is

replied amidst tears,

&quot;Listen,

mother!

This body

My

birth is from you,

my

gift and not my own. body has been nursed by you.

your

In ten million births I cannot repay my debt to you. True, I have become a sannyasi with or without your consent, but I shall never slight your wishes. I shall live wherever

you bid me,
saying
fully

I

shall

do

He bowed clasped Him

to her again

whatever you command.&quot; So and again, while she joy

repeatedly.

Then
their faces

the Acharya led her in, and the Master

made
They

haste to receive the faithful, welcoming them, looking into

and embracing them, one

after another.

grieved at the sight of His bare head, and yet delighted at His beauty. How can I name all the devotees Shrivas,

Ramai,
Murari,

Vidyanidhi,

Gadadhar,

Shuklambar,

Buddhimanta

Gangadas, Vakreshwar, Nandan, Khan,

6

CHAITANYA-CHARIT-AMRITA

[I

Shridhar, Vijay, Vasudev, Damodar,

Mukunda and Sanjay ?
t &quot;Hari,
Hari.&quot;

Graciously

He

smiled on meeting the people of Navadwip.
in

They

danced
s

delight

singing

Acharya

house was turned into Vishnu
villages

s

Heaven.

The From

Navadwip and many
;

men

flocked to see the Master.

For many days the Acharya supplied them all with food, drink and quarters his store was inexhaustible, the more he spent the more was it filled again. From that day
forward Shachi herself did the cooking, and the Master dined in the company of the faithful. In the day they

had the Acharya s love and the sight of the Master, night His dance and song. While He was singing
passions swept over

at
all

Him, now He stood
fell

still,

now

trembled,

now shed
fainted.

tears of joy or uttered

which mother Shachi wept, saying &quot;Methinks Nimai s body has been shattered.&quot; Then she piteously prayed to Vishnu, &quot;Grant me this reward for my worship of thee since my
at

At times He

broken words, down on the ground,

now He

infancy, that

hurt

Him

!&quot;

when Nimai falls on the ground, it may not The loving mother Shachi was out of herself
feast

with transports of delight and meekness. Shrinivas and other Brahmans wanted to
Master.
shall
for
I

the

But Shachi entreated them saying, &quot;Where again see Nimai ? You will meet Him elsewhere, but
visit.

me, miserable one, this is His only so long as He lives with the Acharya,
I

Therefore,

I shall feed

Him.
wish.

beg

this favour of

The

faithful
too,

you bowed in

all.&quot;

assent to the

mother

s

The Master

caught His mother s love-longing and said to His assembled followers had started for Brindaban without your consent. So my journey was cut short by a
:

&quot;I

hindrance.

True,

I

have embraced the monastic

life all

of

I]

CHAITANYA TAKES LEAVE OF NAVADWIP PEOPLE

7

a sudden, yet I shall not be

leave you

in

life,

nor shall

I leave

dead to you all. I shall not my mother. It does

not, however,

become

a hermit to live with his kindred

in his birth-place.

charge.

me not lay myself open to this Devise a means by which I can be true to both
Let
to
of

my

duties.&quot;

At these sweet words, the Acharya and others went Shachi and told her of His wish. Shachi, the Mother
the World, answered,
&quot;I

be happy if He stays here, but if He is blamed it will grieve me. This plan strikes me as a happy solution let Him live on the Nilachal
shall
:

(Puri),

which
;

is

as

it

were

a

next

door

house from

Navadwip
and

men

pass frequently between the two places,

always get news of Him. You all may come and go, and He too may sometimes visit Navadwip at the Ganges bath. I count not my own joy or sorrow. What
I shall

you between whiles.&quot; He bade them farewell with due respect. But Smiling when He wished to start, Haridas cried piteously &quot;You
what will be my salvation? have not strength enough to go there. How can this lowly one hold to his sinful life without getting sight of
are going to the Nilachal, but
I
you?&quot;

The Master answered,
It agitates

&quot;Have

abasement.

my

mind.

done with thy selfFor thy sake I shall

8

CHAITANYA-CHARIT-AMRITA
;

[I

pray to Jagannath

I

shall take thee

to

Purushottam.

&amp;gt;

&amp;gt;

the Acharya meekly begged Him to stay for a few days more, and the Master listened to him and did not

Then

go away.
rejoiced.

So,

the

Acharya,

Shachi,

and
the

the

faithful cele

Daily did the Acharya

hold

grand

bration

the sweet discourse on Krishna in the coinpanjr of the devout in the day-time, and the revelry of sankirtan

at night.

Joyfully did Shachi cook, and merrily did the
faithful.

Master dine with the

The

service of the .Master

brought fulfilment to Acharya s reverence, devotion, home,, and wealth, while Shachi delighted in gazing on her son, and feasting Him to her heart s content.

Thus
Acharya
s

did

the

faithful

beguile

some
last

house in great

bliss.

At

days in the the Master told
;

there make them, &quot;Go you all to your own homes Krishna s sankirtan. We shall meet again sometimes you
;

will

go

to Puri, at others I

Bathing

in

the

Ganges.&quot;

shall come to you at the Goswami Nityananda, Pandit

Jagadananda, Pandit Damodar, and Mukunda Datta, these four* were sent by the Acharya to bear the Master
cry of lamentation rose in the Acharya s house, but the Master quickened His pace, heedless of it. Adwaita followed

company. Comforting His mother, walked round her, and then feet,

He bowed
set off.

at

her

The

Him some

distance weeping,

when He turned back with

clasped hands, solaced him, and spoke these gentle words, &quot;You should comfort my mother and look after the

congregation, for
die!&quot;

you give way to grief they will all Embracing He turned Adwaita back, and passed
if

*

The Chaitanya BhAgabat mentions two
(III.

others,

Govinda and

Gadadhar,

2).

H

J

I]

CHAITANYA LEAVES BENGAL FOR PURI
freely.

9

^on

four,

To the bank of the Ganges He went with the and then to Puri by way of Chhatrabhog.* [Madhyci

Lila, text, canto 3.]

* Chhatrabhog. A village where the Ganges innumerable branches before falling into the sea. It
its

divides
is

into
for

famous

submerged Shiva

styled Ambu-linga.

CHAPTER ill
The Miracles
So the Master went
of

Madhav

Puri

to the Nilachal, with His four absorbed in the kirtan (singing) of Krishna. companions, One day He entered a village and brought bactt a large

quantity of rice by personally begging for alms. way the ferrymen did not refuse Him a
blessed
visited

On

the

crossing.

He

them and came

to

Remuna,* where

He

devoutly

down

the charming image of Gopinath. As He bowed at the feet of the image, the bunch of flowers on its

crown dropped upon His head. At this Master rejoiced and danced and sang long with the faithful. The attend ants of Gopinath marvelled at His power, ardour, beauty, and accomplishments, and served Him in many ways. There He passed the night, in desire of the kshir prasdd
(condensed milk) of which
before.

He had

heard from Ishwar Puri

The god was known

as the

Gopinath who

stole

the kshir, because, as the devotees told the tale, once stolen kshir for Madhav Puri.

he had

In days gone

by Madhav Puri had wandered on

to

Govardhan, near Brindaban, in his ecstasy heeding not whether it was day or night, and falling down to the ground without caring what sort of place it was. After

making a circuit of the rock, he came to the Govindakunda (pool), bathed, and sat down under a tree in the
evening.

you take what you have longed for? What are you musing on?&quot; The Child s beauty charmed the heart of the Puri, and his sweet words took away his hunger and
thirst.

The Puri

asked,

&quot;Who

are

live?

How

did you

know

that I

you and where do you was The Boy
&quot;fasting?&quot;

am a milk-man of this village. In my village answered, none can remain fasting. Some beg for rice, some for milk. I r convey food to those who do not beg. The
&quot;I

women who had come me with this milk for

to

you.

draw water saw you, and sent I must be off now to milk

my

cows, but I shall come again for

my

pail.&quot;

Then

the

Boy went away and was not seen again. Madhav Puri wondered, laid the emptied pail down, and began to pray without sleeping. Towards the end of the night he dozed off into unconsciousness, and dreamt that the Boy came and led him by the hand to a bower saying &quot;Here I dwell, suffering much from cold and rain, wind and sun. Bring
the villagers together, remove
hill- top

me

from the bower to the

properly in a monastery. Bathe me profusely in cold water. Long have I looked forward to the day when Madhav would come to serve

and

there

lodge

me

me.

Moved by thy
I shall

and

have accepted thy service, appear in the flesh to save the world by my
love
I

sight.

I am Gopal, the Uplifter of Govardhan Hill. My image was installed by King Bajra,* and is the guardian deity of this place. My attendant, in fear of the mis removed me from the hill to this grove for believers, concealment and then fled. Since then I have been here.
*

The

great-grandson of Krishna and his successor on the throne

of Mathura.

12
It is well that

CHAITANYA-CHARIT-AMRITA

[II

you have come. Now bring me out care* So saying the Boy disappeared. Madhav Puri fully.&quot; awoke, and judging that he had seen Shri Krishna without recognizing him, he rolled on the ground in a transport After some weeping he calmed his mind and of devotion.
set

about

to

carry out the Lord

s

bidding.

After his

morning bath he went
together, and said,
of Govardhan,
is

into the village, called the people

&quot;The

Lord

in a grove.

of your village, the Uplifter The Let us seek him out.

grove

is

dense and hard to enter.

spades with yourselves to

make

a

door.&quot;

Take hatchets and The villagers

joyfully accompanied him, and cut an entrance into the grove, where they found to their joy and wonder the

image lying hidden under earth and
the covering they

grass.

knew

(the

image).

But

it

Removing was very

heavy, so the strongest men joined together to take it up the hill. There the idol was placed on a stone seat, with

another big stone at
fresh pots.

its

of the village fetched water from the

back as a support. The Brahmans Govinda-kunda in
;

Nine hundred pots of water were brought musical instruments were played the women sang. All the It was a great festival with dancing and singing.

many

;

curd milk and ghee in the village were brought there with
sweets,

and

all

other articles of offering.

The image was

bathed by Madhav Puri himself, worshipped and installed All the food available in the village was brought there. to the hill, offered to the god and an anna-kut (pyramid
of consecrated food)

ation this grand feast
laid

In one day s prepar was formed. was accomplished. The image was
built over
it,

on a bedstead, a straw thatch

with walls

of straw.

The Goswami Puri ordered

the

Brahmans

to feast all

II]

GOPAL IMAGE SET UP NEAR BRINDABAN

13

the villagers, old and younp-. They dined, the Brahmans and Brahmanis first, then the others in due order. The

people

who came from

got his prasdd.

Men

other villages looked at Gopal and wondered at the power of the Puri

who had produced

the pyramid of rice.

He

brought

all

the Brahmans to Vaishnavism and employed them in the

Again, at close of day he roused the god, offered some light refreshments as bhog. It was jioised abroad that Gopal had appeared there, and
various services (of the god).

people flocked from neighbouring villages to see the god. The villagers joyfully gave feasts in honour of him on

each building up a pyramid of rice. At night the image was laid to rest the Puri drank a little
different days,
;

milk.

Next morning the same kind
people of a village came with
all

of service began.

The

their milk, curd, ghee

and

rice,

and offered

them

to

Gopal.

The Brahmans
and

cooked as before and Gopal tasted of the heap of rice.

The people

of Brindabari love

Gopal

of themselves,

came, partook of the holy and forgot their sorrow and loss at the sight of prasdd him. From other provinces men arrived with presents he too loves them.

They

all

when they heard
rich

that Gopal

had appeared

there.

The
daily

men

of

Mathura sent
cloth,

costly offerings out of devotion.

Gold,

silver,

incense and food stuffs

were

presented in vast quantities
temple).
his

and swelled the store

(of

the
(at

One very

rich Kshatriya built the temple

own cost), some one else the kitchen, another the The citizen of Brindaban presented a cow each, walls. and thus Gopal got a thousand cows. Two Brahman
hermits came from Bengal, and the Puri received them

with attention, made them his disciples, and entrusted to

14

CHAITANYA-CHARIT-AMRITA

[II

them the service of the god. So he waited on the god for some two years, glad to see him served right royally. One night the Puri had a dream, in which Gopal

Rub me with sandal wood spoke to him, burn, I burn from the Blue Mountain, and from nowhere else, and then shall I be cooled. Go there quickly.&quot; The Puri,
&quot;I
!

inspired by devotion, travelled to the eastern country to do the Lord s behest, appointing others to carry on the

At Shantipur he visited Adwaita Acharya, who was moved by his devotion to get himself initiated by him and became his disciple. Thence the Puri proceeded south [i.e., to Orissa], and at Remuna saw the Gopinath, whose beauty threw him into ecstasy. After singing and
service.

down in the vestibule and asked the (attendant) Brahman about the different dishes served to The splendour of the service made him infer the god.
dancing
he
sat

that the

bhog was excellent.

So he resolved
it

to inquire

into the character of the
too.

bhog and appoint

for his

Gopal

The Brahman

described to

him how twelve earthen
were offered to the

pots full of kshir, called amrita^keli (the cream of nectar)

famous and unmatched

in the world,

god every evening. Just then that bhog was presented. The Puri inly thought, I can get a little of the kshir
&quot;If

prasad unasked, I
establishing
it

may

learn

its taste

for the purpose of

my GopaFs bhog.&quot; But the longing shamed him and he prayed to Vishnu. Then the bhog was removed and the drati was celebrated. The Puri bowed and went out without saying a word. He was passionless, indifferent to the world, vowed not to ask for anything. If he got anything un
as

asked he ate

it,

otherwise he fasted

;

the nectar of love
thirst.

was enough

for him,

he

felt

not hunger or

That

II]

THE GOD GIVES KSBTIR TO MADHAV PURI
sin.

15

he had coveted the kshir struck him as a

So he

sat

down

in the deserted square of the village-market singing

hymns.
finished

In the meantime the priest laid the image to sleep, his duties, and went to bed, where he had a

dream.

The god came and
door.
it

open

my

I

You

will find

told him, &quot;Up, priest, and have kept a pot of kshir for the hermit. concealed under the skirt of my lower

garment.

You

all

did not notice

it

under

my

illusion.

Take the
shrine,
dhoti.

kshir quickly to
&quot;

Madhav Puri who

is sitting

in

the market place.

The

priest arose, bathed,

opened the

and found the kshir under the lappet of the god s He washed the spot and went into the village with the pot of kshir and walked through the market crying,
!

&quot;Take this kshir, whosoever is named Madhav Puri For your sake Gopinath had concealed this kshir. Take it and eat it, Puri, thou luckiest man in the three worlds.&quot;

At this the Puri disclosed himself. The priest gave him the kshir, bowed, and told the whole story, to the

The attendant priest marvelled at devotion and said, is only fitting that Krishna should be obedient to him.&quot;
rapture of the Puri.
his
&quot;It

the pot, broke
sheet, eating

Lovingly did the Puri drink the kshir, then he washed it, and tied the sherds in a corner of his

one of the broken pieces every day, at which he grew wonderfully enraptured. At the close of the night he set off for Puri (Jagannath), bowing to Gopinath then and there, in fear that a crowd would gather round
sent

him next morning, when they heard that the Lord had him kshir. So he fared on, till he came to Puri in the Blue Moun
;

tain

the sight of Jagannath threw

him

into an ecstasy,

3

16

CHAITANYA-CHARIT-AMRITA
fell

[II

down, he laughed, danced, and sang, It was noised abroad that Madhav Puri in intense delight. men flocked to do him had come to the holy place is the nature of fame, it comes God-sent reverence. Such
he rose up and
:

In fear of public notice the Puri had fled thither, but fame clung to this devotee of Krishna all the way. Eager as he was to escape from the place, need of sandal for his god held him back. He told the to the attendants of Jagannath and the of the
to those

who

seek

it

not.

Gopal story mohants, and begged sandal wood for him. The faithful exerted themselves for it. Those who knew the Rajah s cam minister (pdtra) begged him and thus collected the
a servant for carrying phor and sandal. A Brahman and with the Puri, and given their travel the sandal were sent Royal passports were given to the Puri ling expenses.

by the

of the frontier minister, addressed to the officers

outposts and the ferries. So he returned to Remuna

some time, made and sang long in many bows to did him reverence of the temple rapture. The servitors While sleeping in the fed him on the kshir prasdd. and Gopal came he had a dream at the close of night
after

Gopinath, and danced

temple,

:

and

told him,

&quot;Hark

thee,

Madhav

Rub this camphor is and anoint Gopinath with it daily. Gopinath s body Lay the sandal on him and I shall feel one with mine believe and the cooling effect. Doubt not, hesitate not, bid you.&quot; So saying, Gopal as I give up the sandal
and
sandal.
!

have got all the sandal with camphor
!

I

vanished

;

the

Goswami awoke,

called together the servitors

of Gopinath,
this

will

and told them, &quot;The Lord bids you rub all for thus sandal and camphor on Gopinath s person He is the Supreme Lord and his Gopal be cooled.
;

II]

PRAISE OF
is

MADHAV PURl

S DEVOTION

17

order

mighty. In summer Gopinath should be anointed with sandal paste.&quot; The servitors rejoiced at it. The
Puri set the two

men

to rub the sandal into paste

and
daily

hired two other men* also [for the work].

So he

rubbed the
gleefully.
all

sandal

and the attending

priests laid
till

it

on

He

stayed there doing this

the sandal was

gone. At the end of summer he again went to the Nilachal and passed there four months.

The Master told His disciples of the sweet life of Madhav Puri and remarked, &quot;Think of it, Nityananda happiest of men is the Puri. Krishna appeared to him
;

on the pretext of giving him milk. Thrice did he appear His love so to him in dream to lay his commands.
influenced the god that he revealed himself, accepted the Puri s service, and saved the world. For his sake

Gopinath
stealer.&quot;

stole the kshir

and got the surname of

&quot;kshir-

On

the god

s

body did he lay
it.

camphor and
it is

sandal, and his love overflowed at

Hard

to carry

camphor and sandal through a Muslim country (Bengal and Upper India). Gopal knew that the Puri would be
put in distress in doing this task. So, the gracious god, ever tender to his devotees, himself took the sandal (at

Remuna) in order that the Puri s task might be done. Think of the Puri s extreme devotion It transcends He is silent, passionless, nature, it amazes the mind
! !

indifferent to every earthly thing.

He

keeps with himself

he should have to speak on any un material subject. That such a man, on receiving godly Gopal s command, travelled two thousand miles to beg for He lay fasting and yet did not ask for food sandal no companion,
lest
!

!

Such a man carried the sandal one maund of sandal and 20 tolas of camphor, rejoicing that he would lay them

18

CHAITANYA-CHARIT-AMRITA
!

[II

The frontier custom-officer of Orissa stopped on Gopal him but he showed the royal pass and was set free. He never reflected how he would carry the sandal through the Muslim land, long distance, and countless hindrances.

He had not a shell (kowri) with him to pay duty at the custom barrier, and yet in his enthusiasm he set forth to
carry the sandal.

Such
of

is

the natural effect of true love,

not

to

think

one

s

own

sufferings

and troubles

I

Gopal had bidden him
joyfully through
all

brinp the sandal, only to

show

to
it

the world the Puri s deep devotion.

And he brought

Gopal had meant by it only to try him, and when the trial was over the god grew gracious. We are powerless to understand the depth of his love for Krishna and Krishna s gracioushardships to Remuna.
ness to his
devotee.&quot;

So saying the Master recited a stanza of the Puri s composition, which has lighted the world like the moon. Discourse on the stanza only revealed its full beauty, just
as the

odour of sandal wood spreads with rubbing.

I

deem
it

this stanza the rarest

gem

in poetry.

Radha speaks

through

the

Chaitanya
its full

relish

flavour.

mouth of Madhavendra. How did None besides these three can know The Puri finally attained to the supreme
it
! :

realization [i.e., death], reciting this stanza

The
&quot;0

stanza

[Radhika speaks]
to

:

Lord! Gracious

the

lowly! thou art
to

now

in

Mathura.

When

wilt thou

come

me?

Darling mine!

my

heart runs about in pain of longing to see thee.
do?&quot;

What
the

shall I

On
ground

reciting the stanza the Master fell
in a trance,

down on
his

senseless with the intensity of love.

Nityananda

hurriedly

t6ok

Him

up

in

arms.

II]

MASTER IN RAPTURES BEFORE GOPINATH

IQ

Chaitanya rose weeping, and ran hither and thither in a transport of devotion, shouting, laughing, dancing, and
singing.

Oft did

He

repeat the

first

word
tears

of the stanza,

His voice choked with emotion and
His cheeks.
stilj,

running down

He
now

trembled, perspired, wept with joy, stood

changed colour,
stupor,

now showing
The

now
on

pride or meekness.

remorse, now grief, The stanza opened

the gate of His love.

servitors of

tke Master s outpouring of love.

But

Gopinath gazed He came back

to Himself on seeing a crowd gathering. The bhog was performed, then the drati. The priest laid the god to rest, came out of the shrine and placed the twelve pots of

kshir before the Master,

who

joyfully took five pots for

Himself and His disciples and returned the other seven to the priest. True, the sight of Gopinath had been food enough for Him but He now drank the kshir as a mark
;

of reverence.

The

In the morning
departed.

He

night was passed in singing the Name. attended the mangal drati and then

[Text, canto 4.]

CHAPTER
The Legend
Adwaita
of
!

III

Gopal the Witness
!

Glory to Chaitanya Glory to Nityananda Glory to and Glory to the followers of Chaitanya
!
!

On His way where He bowed
sang
in love
village.

the Master
to the

came

to the village of Jajpur,

image of Varaha.
to

He

danced and
in that

and prayed long, passing the night

To Katak* He went

see the Sakshi-Gopal,

whose beauty threw

Him
the

into a rapture.

After dance and

song prayed Gopal with abstraction. That His halt there with His disciples He heard night during the legend of Gopal. Nityananda in his former pilgrimage
to

He

had come to Katak, seen the Sakshi-Gopal, and heard the legends of the god, which he now narrated to the Master. Once on a time two Brahmans of Vidya-nagar [Rajmahendri] set out on a pilgrimage, and after visiting
Gaya, Benares, Allahabad, &c., reached Mathura. They made a tour of the [Maha-] ban, and beheld Govardhan and the Twelve Woods, known as Divddash ban, finally
Brindaban. In the great temple Gopal was worshipped with great pomp. They bathed at the Keshi ghat, the pool of Kaliya, and other places, and rested in the temple of Gopal, whose beauty ravished their hearts. There they blissfully passed a few days. One of the

going

to

Brahmans being

old had been tended

carefully

by the

* The image of Sakshi-Gopal is now installed ame name 48 miles south of Katak town.

at a village of the

Ill]

OLD BRAHMAN BETROTHS HIS DAUGHTER

21

younger one.
said,
&quot;Long

The old man, pleased with his attendance, have you served me, and through your help

have

I

performed

mv

pilgrimage.

Even a son does not

Through your kindness I have been saved every trouble. It will be rank ingratitude So I shall wed my daughter to if I do not honour you.
serve his father so lovingly.
you.&quot;

The youth
?

replied,

&quot;Listen,

sir!

Why

talk of that

which cannot be

a non-kulin lacking in scholarship and Wealth, while and riches. I am no worthy match for your daughter. Through love of Krishna have I served you, as he is pleased with attention to Brahmans. What pleases the

You I am

are a high kulin, great in learning

Lord increases the
&quot;Doubt

store of

faith.&quot;

The

elder

give

What wonder is there in it that you my daughter?&quot; The younger Brahman
not.

daughter, but are now silent on the point Is your sense of justice?&quot; The old man remained

but his son ran with a stick to beat the
&quot;Wretch!

visitor,

wed my sister! Dwarf, The youth fled, but you wish to catch the moon!&quot; another day he called all the villagers together, who summoned the old man. Then the younger Brahman spoke, &quot;This man promised his daughter to me. Ask
crying,

you want

to

Ill]

OLD BRAHMAN

S

PERJURY
now.&quot;

23

Mm

why

fye

does

questioned
&quot;Listen,
;ago.&quot;

by the people,

not give her up the elder

On

being

Brahman

replied,

friends, I

At

this his son got the

do not remember what I said so long chance to put in his words

boldly,

&quot;My

father had

much money with him during
his

his

pilgrimage.

This

villain,

only companion,

coveted

him with dhuturd, robbed him and said that thieves had taken away his money, and then :spread the tale that he had promised his daughter to him. Judge ye all, whether he is a worthy match for my sister.&quot;
the money, intoxicated

The assembled people were
often

filled

with suspicion, as greed

The younger Brahman he is lying to win the case. pleaded, &quot;Hear, my masters, His father, pleased with my attendance, promised me his
sin.

makes men commit

daughter voluntarily, and when I declined alleging my unworthiness and our disparity in wealth, learning and kul, he repeatedly pressed me to accept her,... and at my
suggestion called Gopal to witness his promise. I con jured the god to bear testimony for me, should this

Brahman break
is
&quot;This

his word.

He

is

my

witness,

whose word

held true in the three
is

worlds.&quot;

The

old

man
and

replied,

good.

If

Gopal

appears

here

bears

testimony,. I shall certainly give

you

my

daughter.&quot;

His

son agreed to it. The old man inly thought, &quot;Kind is Krishna. Surely he will bear my word out.&quot; His son was confident that the image would not come to act as a
witness.

So

thinking

diversely

they

agreed.

At

the

younger Brahman
-disputes.

s request

both parties signed a written

deed of agreement to abide by this test, to prevent future It was left with an umpire. The young man This Brahman is pious .continued, &quot;Listen, all ye here
!

and true

of speech, never wishing to retract his word.

It

24
is

CHAITANYA-CHARIT-AMRITA

[ill

only his fear of the suicide of his kinsfolk that has
tell

made him
At

a

lie.

Thanks
laughed

to his piety,

I will bring
word.&quot;

Krishna as a witness and enable
this the sceptics
come.&quot;
;

Hm

to

keep his
&quot;God

some

said,

is

good,,

He may

Then the younger Brahman went to Brindaban,. prostrated himself and prayed to the image, &quot;God of the Brahmans thou art ever kind. Have pity and save the
!

honour of two Brahmans.
girl or not,

promise is for he who will not bear testimony to the truth that he knows, commits a sin.&quot; Krishna replied, &quot;Brahman!
return home, assemble the public, and meditate on me.
I shall appear

I mind not whether Pget the would be a great pity if a Brahman s broken. For this reason, do thou bear witness,

but

it

and give
there.&quot;

my

evidence.

But

my

image can
&quot;Even

not be taken

The Brahman

protested,

if

you appear in your four-armed form, none will believe you. But if this very image eroes there and speaks out of its mouth, then all will deem it true.&quot; Krishna said,
&quot;Nobody

ever heard of an idol travelling

!&quot;

The Brahman

replied &quot;Why do you speak of being an idol? You are not a mere image but the Darling of Brindaban. Do an unprecedented act for the sake of a Brahman.&quot;

after

Laughingly Gopal said, &quot;Hear, Brahman, I you but do not look behind, or else
;

shall
I

travel

shall stop

way) only the jingling of my nupur, and thus know that I am going on. Give me one seer of rice [daily], which I shall eat when accom
after taking the Lord s leave, on his return, delighted to hear the jingle of the nupur behind him, and offering excellent rice to the image. So he arrived near his village and then
you.&quot;

there.

You

will hear (on the

panying

Next day,

the

Brahman

set out

Ill]

IMAGE OF GOPAL BEARS WITNESS
&quot;Now

25

thought,

have

I

come

to

my

village

and

shall go-

the people of the arrival of my witness. But I cannot believe if J do not see him with my own eyes.

home and

tell

It will

be no harm

if

he stays here.

So he looked behind
&quot;Go

him

;

and Gopal stopped

there, saying with a smile,

home*; here will I stay without going any further.&quot; When the Brahman reported the tale, the people
marvelled at
to
it,

and came to see the witness.

They bowed
the
old

Gop al,
the

delighted with his beautv and amazed to hear

that

image

had travelled

thither.

Then

Brahman

in joy prostrated himself before Gopal,

his evidence before the people,

got his betrothed bride.

who gave and the younger Brahman The Lord spoke to the twa

Brahmans,
I

&quot;You

will

be
;

my

servants birth after birth.

am

pleased

together,

&quot;Grant

with you beg a boon.&quot; They prayed us this that you remain here, so that all
favour
the
to

may know your
mained
there,

and

your servants.&quot; Gopal re two served him. The people

of the country flocked to see him.

The king

of the land

heard the wonderful legend and beheld the Gopal with

supreme
of

delight.

He

built

a temple

and endowed

the.

service of the god,

who became famous under the name GOPAL THE WITNESS. Thus has Sakshi-Gopal accepted,
at

worship and stayed

Vidya-nagar for long.

Purushottam,

the Rajah of Orissa, conquered the country in battle and seized the many-jewelled throne named mdnik-sinhdsan.
to

Purushottam Dev was a great devotee and entreated Gopal go to his capital. Gopal, pleased with his piety, con sented and was taken to Katak, where his worship was

Jagannath.

Rajah gave the mdnik-sinhdsan to His queen, when visiting Gopal, gave him many ornaments in devotion. A costly pearl hung from
installed.

The

26

CHAITANYA-CHARIT-AMRITA

[ill

if

her nose, and wishing to give it too she reflected, &quot;Ah, there had been a hole in the Lord s nose, I, his hand

maid, could have
this

made him

put, this pearl on

thought she bowed and returned home.

of the niffht
&quot;In

my

infancy

Gopal appeared to her in my mother had bored
there
a
pearl.

With At the end a dream and said,
!&quot;

my

nose and very
is

tenderly

hung

The

hole

there

still.

Make me wear

the pearl you

wished to

give.&quot;

The

queen temple with the pearl, hung it which was found out, and a great

spoke to her husband,

and the two went to the from the hole in the nose
festival of joy

was

held.

From that day on has Gopal stayed at Katak and been known as Sakshi-Gopal. The master with all His disciples heard the legend of
While He Gopal from Nityananda and was delighted. stood before Gopal, the faithful seemed to see them both as of one body, of one complexion, large-limbed, redrobed, grave of mien, beaming

with

glory,

lotus-eyed,

moon-faced, both of them in rapture for each other.

At the

sight of both,

Nityananda
all

in great joy

at the faithful

and they

smiled.

winked So the night was

passed in great entertainment, and next morning, after witnessing the matin service, they set off.* Brindaban-das
has described fully how He visited Bhubaneshwar on the way (to the Blue Mountain). At Kamalpur He bathed in

Bhagi* river, and gave His mendicant s stick to Nityananda to carry. With his disciples He went to see Here Nityananda broke the Kapoteshwar [Shiva].
the

Master

s

stick into three

and threw

it

(into

the river).

From

that Shiva shrine the Master returned,

and

was

* Indian Atlas (sheet

116)

name* the

river here a*

Bargovee.

,111]

DISTANT VISION OF JAGANNATH TEMPLE

27

thrown into ecstasy by the sight of the spire* of the temple of Jagannath. He prostrated Himself and danced in love the disciples too, in love, danced and sang, following the Master on the highway. He laughed, wept, danced, roared and shouted, and made a thousand leagues of those
;

six

miles.

On

reaching

Athara-nala
to

(Eighteen
little

Water

courses) the Master

came

His senses a

and asked
&quot;It

Nityananda for His stick. But Nityananda answered, was broken into three bits. You fell down in a swoon of devotion, and as I caught you, we two tumbled on the
stick

which was broken by our weight. I know not where it was dropped. Through my fault was your stick broken. Punish me as you think The Master was sad and
fit.&quot;

spoke a
forsooth,

little bitterly,

&quot;You

have

all

done

me
!

great good,

by coming

to the

Blue Mountain

not even preserve the stick, my only before me to see Jagannath or let me go there before you. But we will not go together.&quot; Mukunda Datta said,
&quot;Master,

You could property. You go

in

we shall arrive after and not The Master hastened there. None thy company/ could understand the cause why one Master broke the other s stick and why the latter suffered it to be done, or was angry at the result. The deep mystery of the breaking of the stick can be understood only by him who has
go thou before us
;

constant faith in the two Masters.

[Text, canto 5.]

*

The

place meant

is

evidently Jagannath Vallabh, six miles north

of Puri;

from

be seen.

place the spire of the temple of Ja^annath can Athara-nala is two miles north of Puri.
this

CHAPTER
The Conversion
The Master went
of

W

Sarvabhauma

in an ecstatic mood to the temple of and was beside Himself with love at the sight Jagannath, of the god. He rushed to embrace the image, but fell down on the temple floor, senseless with devotion. Happily Sarvabhauma noticed Him, and stopped the door

keeper (Parichhd, mace-bearer) who was about to beat the Master. Sarvabhauma marvelled exceedingly as he gazed

on the beauty of the Master and His transport of love. The hour of bhog arrived, yet the Master did not come to His senses. Sarvabhauma then thought of a plan, and had

Him
and

conveyed by
laid

his disciple the door-keeper to his

house

Him down

on a

clean

spot.

But
the

the

Master

showed no

respiration,

no heaving

of

chest.

The

Bhattdcharya grew alarmed. He held a fine piece of cotton to the Master s nose it stirred, and he was reassured.
;

The Bhattacharya

sat

musing

thus,

&quot;This

is

the sdttvika

form of the passion for Krishna. It is named the &quot;brightpure&quot; (sudipta sdtt-vika), and is displayed only by a de
votee

who
is

has

attained to

constant

realization

(nitya-

siddhi).

This

ecstasy
I

is

possible

only
it

in

one

whose

devotion

extreme.

wonder

to see

manifested in an

[ordinary]

man

s person.*

While he was pondering thus, Nityananda and the
others arrived at the main gate, and overheard the people
talking

among

themselves,

&quot;A

sannyasi came here and
;

swooned away

at the sight of

Jagannath

he

is still in

a

TV] CHAITANYA SHELTERED IN SARVABHAUMA
trance.
liouse.&quot;

S

HOUSE

29

Sarvabhauma
Just then
of

has

conveyed
this

They knew from
Visharad
of

that

him to his own it was the Great

Master.

came there

son-in-law

Gopinath Acharya, the of Nadia, and a devotee and

acquaintance

the Master.

He knew Mukunda

from

Mukunda before, and was surprised to see him there. the Acharya embraced him and asked him news bowed*,
Master has come Acharya bowed to Nityananda Goswami, and again asked them all about the Master. Mukunda said, &quot;After taking the monastic
of the Master.
replied,
&quot;The

Mukunda
with

here,

and

we

Him.&quot;

The

vow, the Master came to the Blue Mountain taking us with Him. Leaving us behind He came to visit this
temple, and we have arrived now to seek Him. what we have heard from others, we conclude that

From

He

is

in Sarvabhauma

s

house,

whither
I

He was removed on

have met you luckily, Let us go to Sarvajust as I was wishing for your sight. bhauma s house, and after seeing the Master we shall visit
fainting at the sight of the god.

the temple.

&quot;

Gopinath in delight conducted them to Sarvabhauma s where he beheld the Master and felt mingled joy &quot;house,

and

took them inside.

Sarvabhauma, and to Nityananda Goswami and saluted the others in the proper mode. Then he sent them all in charge of his son Chandaneshwar, to
grief.
all to

He

introduced them

Sarvabhauma

bowed

the temple. Tjhey joyed to behold the god. Nityananda went out of himself in devotion, but the others quieted
him. The servitor of the shrine presented them with the garland and prasdd of the god, to their great delight. Then they returned to the Master, and chanted the divine

name loud and

long.

In the third quarter

[of the day],

30

CHAlTANYA-CHARIT-AMRtTA

[IV
.

Chaitanya awoke, and
Reverently
place
it

rose up shouting, Ho.fi/ Han Sarvabhauma took the dust of His feet [to

on

his

own

-midday meal soon.
nath
s

head], and entreated Him, &quot;Take your I shall feed you to-day with Jagan-

mahd-prasdd.&quot;

The Master

quickly

came back

from His bath in the sea, and feasted with His followers on the rice, broth and other kinds of prasdd, which Sarva bhauma served to them from golden dishes. The Master
said,

with the hash of gourd (lau) anrl other vegetables, and serve these others with cakes and sweets.&quot; But the Bhattacharya entreated Him with folded palms, Do you too taste all of &quot;How has Jagannath himself fed?
&quot;Help
these,&quot;

me

and so made

Him

eat the cakes

and sweets

too.

After the dinner, he helped the Master to wash, then took leave to retire with Gopinath Acharya and eat their own
meals.
&quot;I

was at surnamed Jagannath Mishra, Navadwip Purandar Mishra, gave him the name of Vishwambhar. His maternal grandfather was Nilambar Chakravarti.&quot;

The
;

Acharya

replied,

&quot;His

home

his

father

Sarvabhauma added
a fellow-student of

&quot;Nilambar

Chakravarti

!

my

father Visharad, who, I
-1

why, he was know, had
honour both

a high regard for Purandar Mishra, too.
for their connection with

!

my

father.&quot;

Delighted to hear that Chaitanya was a man of Nadia, Sarvabhauma thus addressed Him, &quot;You are of honourable
birth,

and a sannyasi

in addition.

Make me,

therefore,
&quot;O

your personal

disciple.&quot;

At

this the

Master cried out,

IV] SARVABHAUMA LEARNS CHAITANYA S EARLY HISTORY
Vishnu
!

3!

O

Vishnu!&quot;
&quot;You

and then

spoke humbly

to

the

Bhattacharya, benefactor of mankind.
benefit

are the teacher of the world

and the

You
life.

teach Veddnta and [thereby]
I

men

of monastic
evil.

am

a

young monk, ignorant

of

good and

ing you as
here,

my

have sought refuge with you, regard For your society have I come teacher.
I

hoping that you will train

me

in all ways.

You

saved
said,

me
of

in

my
go

great danger
to the

to-day.&quot;

The Bhattacharya
&quot;I

&quot;Nev^r

my

men.&quot;

temple alone, but always with me or one shall not enter the The Master replied,

shrine,

but

gaze

quadrangle].&quot;

Garuda [pillar in the Then Sarvabhauma addressed Gopinath
from
the
will be guide to this

Acharya,

&quot;You

Goswami

in visiting
s sister,

the temple.

I/odge

him

in the house of

my
his

mother
needs.&quot;

So he Next day Gopinath took the Master to the temple Mukunda to show Him Jagannath as he rose from his bed. Datta led Him back to Sarvabhauma s house, who spoke thus, &quot;This sannyasi is meek in disposition, lovely in form. I daily love Him the more. Tell me what order He has and what name He has chosen.&quot; Gopinath replied, joined &quot;He has been named His Shri Krishna-Chaitanya Sarva spiritual guide is Keshav Bharati, blessed man bhauma remarked, &quot;His name is well-chosen, but the
which
did.
is

a quiet place,

and look to

all

;

!&quot;

Bharati order
sannyasis].&quot;

is

not ranked high [among the ten classes of

[dignity].

Gopinath answered, &quot;He does not care for outward Hence His indifference to the more famous
monks.&quot;

orders of
is

The Bhattacharya
of youth.

joined

in,

&quot;Ah,

He

in the full

bloom

How

can

He

keep the

monastic rules?

However, I shall ceaselessly teach Him Vedanta, and lead Him on to the rank of a recluse of
4

32

CHAITANYA-CHARIT-AMRITA

[IV

shall

the Monist school (adwaita). If He then wishes it, I robe Him anew with the yellow robe of a yogi, purify Him, and enter Him into one of the higher orders.&quot;
;

Gopinath and Mukunda grieved to hear it and the former expostulated, &quot;Bhattacharya You know not His
!

greatness.

The

signs of divinity have reached their ex

treme limit in

Him

!

Hence He

is

famed

as the Great

God.

But
&quot;

in a place of ignorance even the wise

know
proof
&quot;The

nothing.

The [Sarvabhauma
is

s]

disciples

asked,

&quot;What

there of His

divinity?&quot;

The Acharya
of
divinity.&quot;

replied,

belief of the wise is proof

objected, saying,
nized.&quot;

&quot;It

But the

The disciples God is recog Acharya answered, &quot;No, God is not
is

by inference that

known by

inference,

bestows His grace,

but only by those on whom He even a particle of it. Witness Brah
in the

ma

s praise of

Vishnu
:

Shrimad Bhagabat, Book X.

canto xiv. verse 28

Lord! true
but

it

is

that

knowledge can gain salvation,

Thy glories can be known only by him blessed even with a particle of favour from

who

has been

feet.

O

Perfect Being!

A man

lacking

Thy lotus-like Thy grace, may

be free from earthly lusts,
for

may have studied the scriptures but still he cannot know Thee fully! ages, O Sarvabhauma, you may be the World s Teacher,
But you have not gained God s grace, hence vou know God. I do not blame you, but the scrip

a master of theology, unrivalled in the world in scholar
ship.

cannot

ture says clearly that the knowledge of

God cannot come

from mere

scholarship.&quot;

Sarvabhauma
Acharya
!

How

replied, &quot;Weigh thy words well, do you prove that you have gained God s

IV]
grace?&quot;

INCARNATION POSSIBLE IN KALI YUG

33
a material

The

Acharya
it.

replied,

&quot;We

know

thing by observing
thing
is

Our knowledge

of the nature of a

On this sannyasi s person are You yourself witnessed his all the marks of divinity. of spiritual love. And yet you know not God .ecstasy Such are the ways of God s illusion, materialists see Him and yet recognize Him not
proved by grace.
!
!

Smilingly spoke Sarvabhauma,

&quot;We

are arguing in
not, I

a

friejidly spirit.

Don

t

get

warm.

Blame me

am

only arguing from the
&quot;Chaitanya

strict

standpoint of

view of Shastra.

no is Vishnu s epithet Tri-yug or the Lord But scripture tells us that the Kali
incarnation.&quot;

admit] a great saint. But there incarnation of Vishnu in the Kali era. Hence
is [I

Goswami

of

Three

era is without an

on your knowledge

Sadly did the Acharya answer, &quot;You pride yourself of scripture, but you do not mind the

Bhdgabat and the Mahdbhdmt, which are the chief of Both of them assert that God will appear in scriptures.
the

human form in the Kali era, and yet you maintain As God will not appear in Kali for mere the contrary earthly exploits [but only for purifying faith], we call
!

him

In every era Krishna appears for the needs of the age. You are a logician, and yet spiritual you do not perceive this
Tri-yug.
!

Texts quoted in support
v.

28,

29

;

viii. 9, XI. Bhagabat, *Mahabharat, Anushasan Parva, Dan-dharma,
;

X

canto 149, v. 75-92. I need not waste these
will

many words on

you.

They

bear

no more
is

fruit

than seed sown on

sterile soil.

When

His grace

disciple,

who

is

plying

on you, you will be convinced. Your me with all sorts of sophistic

34

CHAITANYA-CftAfclT-AMRITA
;

[IV

arguments, I blame him not he is under illusion (mdyd). As the Bhagabat, Book VI. canto iv. verse 26, puts it:

[The words of Daksha to GodJ,

I

bow

to

the

Omni

potent Supreme God, whose power of illusion raises end less controversies among logicians fond of dispute, and

keeps their souls ever wrapt in delusion!

^

Again, the Bhagabat, XI.
to Uddhava].&quot;

xxii.

3,

[Krishna

s

words

and

Then Sarvabhauma invite him and his
with
!&quot;

said,

&quot;Go

to the

monk
house.

[Chaitanya]
First feed,

followers to

my
give

them

prasdd,

and

then

me

lessons

[in

theology]

The Acharya, being Sarvabhauma

s sister s

husband, could [boldly] blame, praise, laugh at or school him.

Mukunda was
reasoning, as he
of

greatly

pleased

with

the

Acharya

s

was

inly grieved and angry

at the

speech

Sarvabhauma.

The Acharya came

to Chaitanya s house

and invited
talked with

Him

on behalf of the Bhattacharya.
ill

As he
not
so.

Mukunda he spoke

of

Sarvabhauma
&quot;Say

in a pained spirit.

But the Master broke

in with,
;

The Bhatta

charya has really favoured me he wants to safeguard my monastic life, and has taken pity on me out of tenderness.

Why
in

blame him

for

it?&quot;

Next day, the Master visited the temple of Jagannath company of the Bhattacharya, and then accom panied him to his house. The Bhattacharya seated the Master first and began to teach Him Veddnta. With
the

mingled
sannyasi

tenderness
s

and

reverence

he

said,

&quot;It

is

a

duty to hear the Vedanta read. You should The Master answered, &quot;Show constantly attend to
it.&quot;

IV]

CHAITANYA REFUTES SARVABHAUMA
thy
favour.

35

me

Whatever you bid me

is

indeed

my

duty.&quot;

For seven days ^did the Master thus listen to the expounding of the Vedanta, without making any com ment of His own. On the eighth day, Sarvabhauma asked Him,, &quot;For seven days have you heard me in unbroken silence. I know not whether you follow me or not.&quot; The Master replied, am ignorant, and have not studied
&quot;I

[the subject].

I

merely
is

listen at

only because such

a sannyasi
&quot;

s

your bidding. I listen duty. But I cannot

follow your interpretation.
&quot;He

who

is

conscious of his

The Bhattacharya retorted, own ignorance asks for a

second explanation. But you remain ever silent as you listen. I know not your mind s workings.&quot; The Master understand the verses clearly enough. But it replied,
&quot;I

is

your commentary that puzzles me. A commentary should elucidate the text, whereas your exposition conceals the text You do not expound the plain meaning of the
!

aphorisms, but cover them up with your fanciful interpre
tation. The primary meaning is the plain sense of the terms of the Upanishad, and Vyas says it in his aphorisms. You [on the other hand] let the primary sense go, and

give a conjectural secondary sense.

You

reject the

mean

ings of words as given in lexicons, and attribute to them meanings evolved from your imagination. Shruti is the
chief of proofs.

The primary meaning as given by Shruti can alone carry conviction. What are conchshells and cowdung but naturally un
clean things, viz., the bone and ordure of animals?

And

yet they are taken as very pure, because Shruti says so. Of the spiritual truth that is held forth [in Vedanta] the

meaning

is

plain

and

self-evident.

Fanciful interpreta-

36
tion

CHAITANYA-CHARIT-AMRITA
only spoils the clear sense.
;

[IV Vyas
s

The

sense of

aphorisms is clear like the sun you are only enveloping it with the cloud of your conjectural commentary. The Vedas and the Purdns tell us how to discern Brahma.

That Brahma
totality.

is

[only

another
is

name
full of

for]
all

God

in

His

The Supreme Being

powers,* and

yet

you describe
of

Him

as

formless?

The

Shrutis that

speak

Him

as

abstract

(nir-bishesha) ,

exclude

the

natural and set up the unnatural.

From Brahma
Brahma,
and
it

originates

the

Universe,
that

it

lives

in

is

merged

again in the
are

same Brahma.
is

The

three attributes of

God

He

the
[in

three

cases,

Ablative,

Instrumental and Locative

relation

to the Universe].

These three

qualities particularize

God.

When He
His

desired to be
.

many, He

looked at

= employed] [

natural powers

not have then existed.

had an eye to see

mind and eye could Therefore, the Immaterial Brahma and a mind to will with. The terms
physical
,

The

Brahma means the Perfect Supreme Being* (Bhagabdn) and the scriptures affirm that Krishna is the Supreme Being. The meaning of the Vedas is too deep for human understanding, the Purans make their senses clear. Wit
ness
31
:

Brahma
Blessed,

s

address to

God

in the Bhagabat,

X.

xiv.

blessed are

Nanda

the
is

cowherd and other
the Beatific Perfect

Mathura, whose friend Eternal Brahma*.
citizens of

Shruti
feet,

itself

denies

to

Brahma

material

hands and

and

yet

it

says
!

that

God
.

moves

swiftly*

and

receives everything
to

Therefore, Shruti asserts
It is

Brahma

be particular (sa-bishesha)
as

pretation

opposed

to

a

direct

one,

only a fanciful inter that speaks of

IV]

GOD CAN MANIFEST HIMSELF TO MEN
as abstract (nir-bishesha)
.

37

Brahma

How

God

formless
?

blissful

who has the six You conclude Him
vii.

qualities

do you call that and is supremely

to be powerless,

who

has

the three natural powers, as

is

evident from the
I.

Vishnu

Puran, VI.

60 and 61, and

xii.

41.

God
chit

s

nature consists of

sat,

chit

and dnanda.

The
;

power assumes three different forms in three aspects it becomes it becomes hlddini from the dnanda aspect sandhini in the sat aspect, and sambita (known as knowl
;

edge of Krishna

)

in the chit aspect.

The

chit

power

is

God

s

very essence [or inner nature]; the
appertains
to

life

power
;

(jibais
all

shakti)

Him

only occasionally

mdyd
But

entirely outside

Him

[i.e., affects creation only].

these three offer devotion in the form of love.
six

The Lord

s

And yet you have God and creation

powers are only manifestations of the chit power. the presumption to deny such a power?
differ

as the master

and the slave of

illusion respectively,

and yet you affirm that creation is identical with the Creator In the Gita creation is recog nized as a force exerted by God, and yet you make such
!

which I have already spoken to you, are inferior. Beyond them I have a higher or living nature* which upholds
1
,

this

Universe/

God

s

form

is

composed

of sat, chit

yet you assert that form to be a corruption of

and dnanda; and tjie satwa

38
quality
!

CHAITANYA-CHARIT-AMRITA

[IV
;

is a wretch who denies form to God touch behold not that slave of Death. The Buddhists are atheists from not respecting the Vedas. Atheism in a

He

not,

believer of the

Vedas

is

a worse heresy than

Buddhism.

Vyas composed

his aphorisms for the salvation of

men,
school

but the interpretation of these aphorisms by the of illusion (mdyd-vddi) is the cause of perdition.

Vyas
(parindm)
.

s

God

aphorisms accept the theory of effect is an incomprehensible power, but ,He is

The philosopher s stone produces gold without undergoing any change in itself, similarly God takes the form of creation without suffering any
manifested as creation.
1

Objecting to this aphorism as an error of have set up the theory of bivarta by a fanciful Vyas, you
corruption.
interpretation [of
it].

ing

I

am one
it

with the Creator

Error consists in a creature imagin But creation is not
.

unreal,

is

only perishable.

The

great
all

the image of

God

;

from that Pranaba

word Pranaba is the Vedas have

this world. The words Thou art That* (tattwamasi) when applied to creation are only fractional (prddeshika) but you, without minding the Pranaba, call these words the supreme truth.&quot;

sprung

in

,

Thus

did the Master find a hundred faults with the
[of the Vedantists].

fanciful interpretation

The

Bhatta-

charya supported his own position, using refutation, feint, pressure, and other logical devices. But the Master

answered them all and established His own* view. The Vedas [he maintained] assert only three things about God, viz., our relation to Him, devotional and
exercises,

love

(our need)
to

as

the
is

fruit

of devotion.

All the

rest

mere conjecture. The words of Him] the Veda are self-evident, and should not be interpreted
[attributed

IV] SARVABHAUMA OUTCLASSED IN SANSKRIT LEARNING

3Q

expounding
the

with the help of conjecture. But Sarvabhauma was not to blame for it he was merely carrying out God s will, in Vide atheistical philosophy based on fancy.
;

Padma Purdn, Part II. The Bhattacharya was

canto 62, verse 31. speechless and motionless with

The Master addressed him/ &quot;Marvel not, O Bhattacharya! The supreme man hood consists in faith in God. Even those who directly cQmrmjne with God (dtmdrdm) adore Him, the Supreme
wonder
as he heard these words.

Being
others

s

attributes are so incomprehensible
I.

!

Witness the

Bhagabat,
:

vii.

10,

Suta

s

words

to

Saunaka

and

Such

are the attributes of

Hari that even mystical and
unreasoning devotion/ I long to hear this verse
&quot;Do

passionless recluses feel for

Him
&quot;Sir,

Interpreted.&quot;
it,

The Bhattacharya said, The Master replied,
I shall

you
it.&quot;

first

explain

and then

say what I think of
verse,
like

The Bhatta
in

charya
different

expounded the

a

logician,

nine

ways

in accordance with the scriptures.

But the

know, Bhattacharya, that you are a veritable Vrihaspati, and surpass all other men in interpreting the scriptures. But your interpretation The verse has yet another shows mere scholarship.
Master smiled as
said,
&quot;I

He

sense!&quot;

passing by the nine inter pretations given by the Bhattacharya, He gave 18 other explanations tf His own. First He determined the
interpretation
;

Then gave His own

at the

Bhattacharya

s

request the Master

meaning

of each of the eleven
;

words contained in the
gave

verse,

as taken separately

then

He

different explanations

in connection with dtmdrdm, laying emphasis

on each of

the eleven words in succession.

The Lord, His powers,
are

and

His

attributes,

all

three

incomprehensibly,

40

CHAITANYA-CHARIT-AMRITA

[IV

unspeakably great!
devotee,
to the

These three

steal

the heart of the
of

neglect of all other forms

devotion.

Sanak, Shukadev and others bear ^witness to this. His diverse expositions filled the Bhattacharya with wonder, and the self-abasing belief that the Master was Krishna
indeed.
&quot;Alas
!&quot;

thought he,

&quot;He

is

Krishna incarnate,

but I in

ignorance have grievously sinned by showing pride to Him.&quot; Penitently he sought refuge with the
Master,
form,

my

who
first

graciously appeared to

him

in

His divine

as four-armed (Vishnu), then as

Krishna play
fell

ing on the

flute.

At

this vision

Sarvabhauma

prostrate

on the ground, then rose again and prayed to Him with clasped hands. The Master s grace made spiritual knowl
edge illumine his heart, he now knew the glory of God s name, faith, gift, the esoteric meanings of the letters of
a hundred would have failed to frame. The* delighted Master embraced him, and the Bhattacharya

the alphabet, &c.

In a

moment he composed

verses, such as even Vrihaspati

fainted

in

an

ecstasy
at the

of

joy,

weeping,

standing

still,

tumbling down

Master

s feet.

The
spoke
to

sight delighted Gopinath Acharya.

disciples smiled at the dance of

the
!&quot;

Master,

&quot;You

The Master s Sarvabhauma. Gopinath have so transformed that

The Master replied, &quot;You are a devotee, Bhattacharya your society has so wrought on him through the great
grace of
Jagannath.&quot;

Then He composed Bhattacharya,

who
work

thereafter praised
to

Him

long, saying,

&quot;It

was

a light

comparison with the wonderful power Thou hast manifested in converting me. Logic had made me hard like an ingot of iron. Thou hast, melted me. Oh Thy wondrous might!&quot;

Thee

to save the world, in

The Master returned

to

His quarters

;

Sarvabhauma

IV]
feasted

SARVABHAUMA CONVERTED TO BHAKTI

41

Him by means of Gopinath Acharya. Next day He went to Jagannath s temple, and beheld the god rise
from his bed. The attending priest presented to the Master the garland and offered rice of the god. The Master rejoiced at it, tied the gifts to the hem of his
garment, and hastened to Bhattacharya s house. It was dawn Bhattacharya awoke just then and cried out
;
&quot;O

Krishna!
in

O

Krishna!&quot;

to the delight of the Master.

Comiifg out Bhattacharya met the Master,
feet

bowed

at

His

Master

tumult of reverence, and seated Him. The untied the knot in His skirt and presented the
a

prasdd to Sarvabhaurna, who joyously ate it after reciting the following verse, though he had not yet bathed, nor
said his matin prayer, nor even cleaned his teeth,

because

Chaitanya

s

grace removed

all

stupor from his mind.

From
from a
case.

the

Padma Purdn,
it,

Taste the mahd-prasdd as

soon as you get
distance.

though it may be dry, stale or brought Wait not for a more proper time in this,

Then, again, Hari has said, In tasting the mahabrasad no rule of time or place should be observed ; a good

man

should eat

it

as soon as he gets

it.

At

this

the

Master
each

was

delighted

and

embraced
trembling,

Sarvabhaurna

in a transport.

They both danced, Master
perspiring,
said,
!

and pupil,

clasping

other,

shedding tears in ecstasy. The Master I conquered the three worlds lightly
ascended Baikuntha
!

&quot;To-day

have
I
!

To-day
in

have

To-day my Because Sarvabhaurna has shown faith
all

wishes are realized
the

mahd-

To-day you have taken refuge in Krishna with all your heart. Krishna has taken pity on you without any reserve. To-day he has removed your bondage to flesh
prasdd.
;

42

CHAITANYA-CHARIT-AMRITA

[IV

to-day you have torn off the meshes of illusion. To-day your heart has been made worthy to gain Krishna, because

you have eaten the br&sdd

in violation of
41, puts it:

Vedic ceremonies.

As
His

the Bkdgabat, II.

vii.

Those
feet

whom
all

the

with

conquer
fleshly

illusion.

Lord favours and who take refuge at their heart and without reserve,., can Then they no longer look ubon this
of

body
3
&quot;

the food

dogs and jackals

as

I

or

mine.

So saying the Master returned home. Thenceforth Bhattacharya lost his pride (of learning). Thenceforth he knew of nothing except Chaitanya s feet, and ex
pounded no scripture except that of bhakti. At his deep Vaishnavism, Gopinath Acharya danced, clapping his hands and crying Hari! Han / Next day Bhattacharya
without having first gone to lay prostrate, and thanked the Master Jagannath. much, penitently recounting his own former follies. As
to
visit

came

the Master,

He

he wished to hear of the chief means of cultivating faith, the Master instructed him by chanting Hari s name.

name, Hari s name, Hari s name alone ; in the Kali era there is no other means of salvation, no other, indeed no other!&quot; [Vrihad Narad Puran.] In full detail did the Master hold forth on the mean
&quot;Hari

s

ing of the above verse.

Bhattacharya

was

filled
!

with
I

told Gopinath Acharya said, &quot;Bhattacharya Bhatta to this!&quot; you before that you would come charya bowed to him thankfully and replied, &quot;The Master

wonder.

has blessed

me by

reason of

my

being related to you.

You

are a great devotee, and I a blind logician.

For your sake
&quot;Now

has the Master favoured

me.&quot;

Pleased with his meekness,
said,

Chaitanya embraced him and then

go and

IV]

SARVABHAUMA BECOMES CHAITANYA
1

S DISCIPLE

43

see the god.

Bhattacharya,

after

visiting

Jagannath,
disciples

came home with Jagadananda and Damodar [two
of

Chaitanya], and ^sent to Chaitanya many kinds of choice prasdd with his own cook in their company, and also put two verses of his own written on a palm leaf into

When they Jiands of Jagadananda for Chaitanya. arrived at the Master s house, Mukunda Datta took the
the
letter

from his hand, and wrote the two verses on the

outer wall.

Then Jagadananda took

the letter inside to the
followers

Chaitanya, who read and tore it up, but learnt the verses by rote from the wall.

The

verses are
:

given in Chaitanya-chandrodaya, Act VI. Sc. 32 I seek refuge with that unequalled supreme Man,

who

has become incarnate as Shri Krishna Chaitanya, in order to teach passionlessness (bairdgya) and devotion through
faith

(bhakti-yog).

May my

mind,
the

like

a

bee,

settle

firmly

on

the

lotus-feet of

Lord

Shri

Krishna

Chaitanya,
bhakti-yog,
of ages.

who

has appeared in order to revive his
-herished

own

which had

through the wickedness

Sarvabhauma became a disciple of the Master, attending to nothing but His service. Ever did he medit Shri Krishna- Chaitanya, ate, pray, and recite the name
the son of Shachi, the abode of virtues
!

One day he

s hymn God from the Bhagabat, changing two letters near its. end. The Bhctgabat, X. xiv. 8: Lord! That man alone enters into the inheritance of Thy salvation like a true heir, who in eager longing for the day of Thy grace passes his life worshipping Thee

came
to

to the Master, bowed,

and recited Brahma

with

all his

mind body and speech and enjoying

the fruits

of his actions without being attached to them.

44

CHAITANYA-CHARIT-AMRITA

[V
&quot;The

The Master

interrupted

him

saying,

text has
it

Thy
faith
is

salvation

(muktipada).

Why

do you read

as

Thy

(bhaktipada)!&quot;

Bhattacharya answered,

&quot;Salvation
;

those
of

not the fruit at which the faithful fix their gaze as for who lack faith in the Lord, salvation becomes a sort

punishment to them [as they are annihilated in the Lord without being able to serve and love Him]. He who does not admit the incarnate Krishna, and he who blames and fights against that incarnation, both of them
are punished

by being
five

merged

in

the

Lord

(Brahma

sdyujya mukti).
ation.

The devotee

does not long for emancip

kinds of salvation, viz. , sdlokya (living in the same plane with God), sdmipya (nearness to
the
of

There are

God), sdrupya (assuming the same form as God), sdrshti
(equalling
tion
in

glory
Deity).

God)

and
the

sdyujya
first

(absorp
afford

the

Though

four

means
ation,

of serving the Lord, yet true devotees seldom elect

them, but they dread and despise the sayujya emancip
preferring hell to
it.

Absorption in the abstract
in

God (Brahma)
attributes

and

Absorption
are
is

the

God

clad

in

(saguna

ishuvar)

two forms of the same
still.

thing, indeed the latter
III.

worse

Vide the Bhagabat

xxix.

n, KapiPs speech
objected,
;

to Devahuti.&quot;

The Master
senses too
are the
it

&quot;The

term muktipada has other
i.e.,

means God Himself,
of salvation.
It

He whose

feet

means

may

also

mean The abode

of salvation,

which
i].

is

the gth object [mentioned in the

Bhagabat
Krishna.

,

II. x.

Both etymologies yield the sense of

need you change the text to Bhaktipada?&quot; Bhattacharya replied, &quot;No, I cannot adopt the reading. Though you interpret the term muktipada in the same
sense of

Why

bhaktipada, yet the former

is

objectionable as

IV]
ambiguous.
principal

CHAITANYA S POWER PROVED THUS

45

Though mukii has
is

five connotations, yet its

meaning

absorption in God.

So, the

word

with fear and contempt, while bhakti kindles in the heart. At this the delighted Master delight smiled and clasped Bhattacharya firmly to His bosom.
fills

mukii

me

It

was

a pure act of grace

-charya,

who had been

a

on Chaitanya s part that Bhattastudent and teacher of the

-doctrine of illusion,

pher s, stone only
all

spoke thus. We recognize the philoso when it touches a piece of iron. So

men knew

the Master for the veritable Darling of Braja

(Krishna) when they saw the deep the Vaishnav spirit of [His disciple] Bhattacharya. Then did Kashi Mishra and others of the Blue Mountain come and seek asylum
at

the Master s

feet.

I

shall

first

describe

how

Sarva-

bhauma

served the Master, and [Text, canto 6.]

how

carefully he fed

Him.

CHAPTER V
Healing the leper Vasudev

The

Master

renounced
latter

the

fortnight of

Mdgh, and came

to reside at

At the end of the
ecstasy.
in

month He
liberated

in the bright Puri in Falgun. witnessed the svinging

world

ceremony of Jagannath and
In Chaitra

danced

He

sang long in Sarvabhauma. Early

and

Baishakh

He

wished to travel to the South.

He

assem

bled His followers,

embraced them, held
&quot;I

them by the

know you to be dearer than hand, and spoke humbly, You my life. Life I can part with, but not with you. friends have done me a good turn by bringing me here
to see Jagannath.

Now

give

me

leave to go to

beg one favour from you all, I must set out to seek the South.
I

Vishwarup [my elder brother], and I will travel alone, taking none with me. Do you all stay at Puri till I return
from
Setubandha.&quot;

They
liberation,

Vishwarup had attained and that the quest of him was only a ruse
all

knew

that

to of

the

Master for carrying salvation to Southern India. Greatly did they grieve on hearing His words, and sat
with

woe-begone faces. Nityananda said, &quot;How be? We cannot let you go alone.&quot; One or two can that of us must bear you companv, lest mishap should befall you. Choose any two that you like. I know the roads to the holy places of the South. Bid me, Master, go with am as a dancer and you The Master replied, you.&quot;
silent
&quot;I

are like the

manager (sutradhdr)

of the play.

I

dance as

V]

WHY

CHAITANYA MADE HIS PILGRIMAGE ALONE

47

you make me. On turning hermit I set out for Brindaban, but you brought me to Adwaita s house. On the way to the Nilachal you broke my staff. Your deep love is marring my [life s] work. Jagadananda wants me to turn In fear of him I have to do whatever he a worldling. me. If ever I disobey him he in anger speaks not bids,
to

me

for three days
:

!

Mukunda

grieves at the rigours of

the

the three baths daily even in winter, life on the bare ground. He grieves inly, though he speaks not of it but his sorrow makes me doubly unhappy. I am a sannyasi, Damodar is a Brahmachari, and yet he
sl&amp;lt;!ep

my

monastic

;

constantly holds the pedagogue s rod over me.

I did not

know

his character before.

different

from

his.

My conduct must be quite Having gained the favour of Krishna,
;

he cares not for the opinions of other men but I cannot be so regardless of the public. Do you all, therefore, stay behind at Puri, while I make my pilgrimage alone for some
time.&quot;

Under the pretext
His
heart.

of picking their faults the Master

really pointed out the merits

which had made them win

Words cannot

His devotees.
life,

He

describe Chaitanya s love for himself bore the hardship of an ascetic s

of His devotees grieved at the sight of these hardships, the Master could not bear the sight of his grief He set forth on His pilgrimage as a solitary
!

but

when one

Four of them entreated Him hard for permission accompany &quot;Him, but He followed His own will and did not listen to them. At last Nityananda urged, &quot;As you
hermit.
to

my duty [to obey you], be the result my happiness or sorrow. But one further request I must make consider whether you can accept it. Your loinplease.
It is
:

band wrapper and gourd
5

of water,

these are the only

48
articles that

CHAITANYA-CHARIT-AMRITA

[V

you will take with you. But your two hands are ever busy in counting your recitation of Hari s name
[on the notches of your fingers].
carry your wrapper and gourd?
these

How,

then, will

you

Who

will take care of

when you
:

fall

my
He

word

take this

down on the road in a trance ? Keep honest Brahman Krishna-das with vou.
your wrapper and gourd, and never you may do.&quot; The Master con
to

will only carry

say a word, whatever
sented.

They took him
them
all

Sarvabhauma

s

house,

who

seated

after salutation.
&quot;I

After a varied discourse

on Krishna, the Master said, have come to beg vour permission. I must search for Vishwarup who retired as a hermit to the South. Give me leave to go South. Your
permission will enable
the

me

to return in

safety.&quot;
;

At

these

words Sarvabhauma was much grieved at heart clasping Master s feet he said piteously, the &quot;Through

accumulated merit of

many

previous births have I gained

your society. But Fate has now parted our company. I can bear the death of a son through a stroke of lightning, but not the pang of separation from you You are your own master and shall go but stay some days more and
!

;

let

me

gaze on
s

Master

your feet.&quot; His humility relaxed the resolution and He lingered for some time longer.

Eagerly did the Bhattacharya invite and feast Him with dishes cooked in his own house. His wife, called Shathi s
mother,

cooked the meal

:

her history

is

mrrvellous, and

I shall narrate it in detail later on.

After a halt of five days at the Bhattacharya s place, the Master asked leave to start. His eagerness forced the Bhattacharya to consent.

He went
of

with him to the
Jagannath.

temple and sought the permission

The

V]

RAMANANDA RAY PRAISED TO MASTER
god

49
s garland,

-serving priest presented the Master with the

which

He

The Lord Gaur

joyously took as a symbol started for the South in joy,

of permission.
after

walking round Jagannath in the company of His disciples and the Bhattacharya. He took the road of Alalnath,
along the shore.

Sarvabhauma sent Gopinath Acharya to from his house four loin-bands and wrappers and bring some prasad, to the Vipradwar gate. Then he begged the

Master, &quot;You must keep my request. On the bank of the Godavari dwells Ramananda Ray, governor of Vidyanagar.* Despise him not as a Shudra and worldling. See
for my sake. He is worthy of your society. The world has not another appreciative devotee like him. In him scholarship and faith have reached their extreme When you talk with him you will know his worth. points.

him

*

I used to laugh at him as a Vaishnav, because I failed to understand his superhuman words. But Thy grace has

now made me know
him
will

his true his

merit.

Conversation

with

disclose

greatness.&quot;

The Master

agreed,

embraced him and bade him farewell saying, &quot;Worship Krishna at home and bless me, so that through your favour
I

may
*

return to

Puri.&quot;

Vidya-nagar.

of the Godavari.

natural

frontier

Rajmahendri, now on the left bank was an important strategic point, being on the between Kalinga and the kingdoms of the Madras
Evidently
It

coast

a minister of the Gajapati king was ruling in this was captured by the Muhammadan Sultan of the Bahmani dynasty. Soon after 1480 it was taken by the king of Orissa about 1515 it was captured by Krishna Dev, the king of
In

H9
it

town;

in

1470

;

Vijayanagar, but restored.

In

1543

we
it

find

it

ruled

by Vidyadri, a

Prince of the Gajapati
in

line,

who

lost

finally to the

Muhammadans

1571.

(Godavari Gazetteer, 244-245.)

50

CHAITANYA-CHARIT-AMRITA

[V

When
down

the Master

turned to go,

there in a faint, but the Master

Sarvabhauma fell moved on quickly,

without heeding him. mind of the Master?

Who
The

can understand the heart and

hearts of the great are at once

tender as flowers and hard as the thunderbolt.

Nitya-

nanda raised Bhattacharya and sent him home with his men. The faithful quickly overtook the Master, and Gopinath also arrived with the clothes and prasdd. The Master went with them to Aldlnath, where He sang hymns
for a long time,

dancing and singing

in
:

rapture.

The

persons present flocked to gaze on the scene

they shouted

Hari! Hari! while the Master danced in ecstasy in their midst. The people marvelled as they gazed at His golden
hue, His crimson robe, and His tears
of
delight,

His

His beauty. All who came to see it forgot their homes and stayed to join men and in the dance and song of Shri Krishna Gopal
tremour and perspiration, which
set off
;

women,
ful,
&quot;He

old and young,

all
it

were swept away by the tide

of spiritual love.
will

Seeing dance thus

Nityananda said

to the faith
way].&quot;
;

at

every village [on the

was high time, but the people did not leave Him so He took the Master away Nityananda contrived a plan for His noonday bath, the people rushing on all sides to
It
:

look on.

After the bath he led the Master to the temple,
his

and as soon as

own men had

entered he shut the door.

He

fed the Master, and they all ate His leavings.
L

The

crowd gathered outside the gate, shouting Hari ! Hari ! Then he opened the door and the people entered joyfully to gaze on the Master. The stream of people thus passed and repassed till
the evening. They all became Vaishnavs and danced and sang [with the Master]. He passed the night there with

V]
the

CHAITANYA CONVERTS THE MASSES TO BHAKTI
faithful,

51

in delightful discourses

on Krishna.

Next

the morning after the morning bath, He bade farewell to them. The faithful. They fainted, but He looked not at

Master wended His w*ay grieving at separation from them, Krishna-das following Him with the gourd. The faithful to passed the day there in a fast, and returned sorrowing lion the Master walked Puri the next day. Like a raging
forth, chanting

followed the Master out of longing to gaze at Him. After a long embrace the Master dismissed him, filled with
spiritual power.

The maft on returning home made all his village Vaishnav, talking of Krishna, laughing, weeping, dancing incessantly, and urging all to take Krishna s name. Chance
visitors

of

from other villages became like Him from the sight Him, and spread Vaishnavism in their own villages.

In this

way was

the whole Southern country converted to

52

CHAITANYA-CHARIT-AMRITA

[V

Vaishnavism. In this way did the Master make hundreds VaishnaV by embracing them in His travels. If He lodged and dined in anybody s house in a village, all the villagers
to see Him. Through the Master s grace they became great bhaktas, and acted as apostles for the deliver ance of mankind. All the way to Setubandha, He did

flocked

this

;

connection with

Him made

all

the land

Vaishnav.

The power He had

not manifested at Navadwip,

He now

put forth for the salvation of the South. He who worships the Master gains His favour and realizes the truth of these
miracles.

He who

believes not in supernatural miracles

and the next. In this way the Master travelled to the shrine of the Tortoise* [the Second Incarnation], saluted and praised the god, dancing, singing, smiling and weeping in rapture,
loses both this world
to the

wonder

of by-standers.

Crowds

gathered

to see

Him

;

the Very sight of His marvellous beauty and de

made them Vaishnavs. They danced with uplifted arms chanting Krishna s name in deep emotion. These
votion

very
of

men

Krishna

converted other villages. Thus did the nectar name overflow the country, Vaishnavism s

spreading from man to man. After a time the Master came

back

to

His senses.

The

priest of the Tortoise did

happened everywhere that Vaidik Brahman named Kurma, very reverently invited the Master, brought Him home, washed and feet,
His&quot;

Him great reverence. This He went. In that village a

with his whole family drank the washing of His feet then he lovingly fed the Master with many kinds of dishes, and
;

bidding be thou an apostle and world will never entangle you, but
again.&quot;

you

will see

me
at

whose house He dined, made this request, and received this charge from the Master. Everywhere in His pilgrimage, till the return to Puri, it was exactly* what He did at the Tortoise temple. The night spent there, next morning, the Master
Every one
the Brahman Kurma bathed and resumed His journey followed Him long, but at last the Master persuaded him
;

to return

high-minded Brahman named Vasudev, was covered with leprosy, but as the maggots dropped from his rotting limbs he used to pick them up and restore them

home.

A

to their places.*

At night he heard of Chaitanya s arrival, and next morning went to Kurma s house to see Him on hearing that the Master was gone, he fell down in a faint, and lamented in many ways. Just then the Master re
;

turned, embraced him, and lo

!

his leprosy as well as grief

was gone
beautiful
!

at*

the touch and his body became

sound

and

He

marvelled at the Master

s

grace and clasped

His

feet

and praised

Him by

repeating the verse in the

* In Christian hagiology the

same

story
&quot;Eat,

is

told about a saint of

Europe,

who

addressed the maggots,

brothers,

eat

!&quot;

54

CHAITANYA-CHARIT-AMRITA

[V

Bhdgabat X. Ixxxi. 14, (Rukmini s message sent to Krishna by the mouth of a Brahman). Long- did he thank the Master, saying, &quot;Listen, Gracious One No man has your virtue. Even wretches fled from me at the stench of my body. But thou,
!

Supreme Lord, hast touched me
state of misery,

!

Better for

me my

former

because henceforth

my

heart will swell

saying, &quot;No, you Ever take Krishna s name* and save men by teaching them about Krishna. Soon will Krishna accept you.
pride.&quot;

with

The Master soothed him

will not

be puffed up.
*

wept with joy
-neck.

So saying the Master vanished. The two Brahmans at His ejace, clasping each other by the
[Text, canto 7.]

CHAPTER VI
The Meeting with Ramananda Ray
T*hus did the Master
the temple of
Tiyad,*

verse quoted in Shridhar Goswami s commentary]. Many such verses did the Master recite as He prayed

to the god.

The serving priest presented Him with the god s garland. As before, a Brahman invited and fed the Master, who passed the night there. Next morning He

Him heedless He made the

took up His journey again, His emotion of faith making As before, of outer things day and night.
people turn Vaishnav, and after a long time

reached the bank of the Godavari, which reminded Him of the Jamuna, while the wood on the bank suggested

Brindaban.
river

After dancing in the wood, He crossed the and bathed there. Sitting at the water s edge away from the ghdt, the Master chanted Krishna s name. Just

then arrived

Ramananda Ray
9

in a litter,

attended

by

* a hill five miles north of Jiyad. Evidently Simhachalam, Vizagapatam, containing a temple to Narasimha. This is the most An famous, richest and best sculptured shrine in Vizagapatam inscription shows that a queen of Gonka III. covered the image with
gold....

many Vaidik Brahmans, to bathe. He rites duly. The Master at first knew him for Ramananda Ray, and longed to meet but sat checking His eagerness. Ramananda Ray
to

came up

Him

on seeing a sannydsi, and wondered as he

gazed on His person beaming like a hundred suns, His robe of the hue of the morning sun, His large vigorous
frame, His eyes like the lotus.

As he

prostrated himself

before the Master, the latter stood

and chant Krishna
desire to
Ray?&quot;

s

name&quot;,

up and said, &quot;Rise, and though thirsting with
&quot;Art

embrace him,

He

asked,

thou Ramananda
that slave,

The man answered,

&quot;Yes,

I

am

a

vile Shudra.&quot;

Passionately did the Master embrace him,
in excess of

and both tumbled down on the ground
tion,

devo

senseless with love, inert

or

perspiring,

weeping,

trembling, with hair standing on end, pale of hue, and
lisping

Krishna! Krishna!*
as they beheld
it,

The Vaidik Brahmans marvelled

and inly thought, &quot;This sannyasi, we see, is powerful like Brahma. Why does he weep after embracing a Shudra? This noble is a grave and learned man why then has he
;

been maddened by the touch of the sannyasi The Master checked Himself on seeing strangers. The two
?&quot;

composed themselves and sat down there. Smilingly the Master began, &quot;Sarvabhauma Bhattacharya has spoken to me of your merits, and pressed me to see you. For that
purpose have
so
easily.&quot;

come here. It is well that 1 have met you The Ray replied, &quot;Sarvabhauma knows me
I

for his servant,

me good met you, and Through to-day my life has become a success. That you have graciously touched this untouchable Shudra is the proof
and
is

ever on the watch to do
his grace have I

even indirectly.

VI]
of your

RAMANANDA EXTOLS THE MASTER

57&quot;

themercy and that of Sarvabhauma. Thou art God Narayan himself, and I a royal servant, a worldling,

a wretch

!

In touching

me

thou didst not
forbid

feel repulsion

or fear of the

Vedas

!

The Vedas

you even

to look

at me. Thy mercy Thou .art God indeed; who can know thy ways?

leads thee to

perform a forbidden act.

For
!

come here, O Fountain of Mercy Such is the habit of the great, of the Fallen O Saviour he goes out of his way to pay him a to sate a wretch Vide the Bhagabat, X. viii. 2, Nanda s words to visit
delivering

me

hast thou

!

!

Garga
is

:

Master, that saints travel from their
only for doing [spiritual] who cannot leave their houses
in it/

own hermitages
householders

good
;

to

those
is

there

no other purpose

The thousand men, Brahmans and
! !

others, in

my

train,

have had their hearts melted by Thy sight. All of them All are tremulous, all are Hari are shouting Krishna have every characteristic, in joy. Verily you weeping No mortal can possess internal and external, of God.
such supernatural power!&quot; The Master replied, &quot;You are the greatest of devotees. all. Why It is your sight that has softened the hearts of

impute

it

to another?

theory of illusion steeped in the love of Krishna by your touch. Knowing that my heart is hard to reform, Sarvabhauma had asked

only a sannyasi holding the (mdyd-vdd), but even I have been
I

am

me

to

meet

you.&quot;

Thus

did the two praise each other, each delighted to

see the other.

Then
the

a

Vaishnav Vaidik Brahman bowed

and invited

Master,

who

accepted

the

invitation

knowing him

to be a Vaishnav.

Smiling, the Master said

58
to

CHAITANYA-CHARIT-AMRITA

[VI

Ramananda,
lips.

&quot;I

wish to hear the discourse of Krishna

from your
replied,

I

hope

I shall see

you

again.&quot;

The Ray

But my &quot;You have come here to save this sinner. wicked heart has not been cleansed by the mere sight of you. Stay for 5 or 7 days to purge my hard heart of its
loth to

sins.&quot;

Ramananda Ray bowed and went away, though part, while the Master went to the Brahman s
Eagerly did the two look for their meeting As the Master was sitting after hi? sunset
arrived with a servant.

house to dine.
in the evening.

bath, the

Ray

Master,
tired

who

embraced him.

He bowed to The two conversed in a
him
recite

the
re

spot.

indicating the

The Master bade means of gaming devotion
&quot;We

the

verses

(sddhya).

The
8,

Ray

replied,

acquire faith in Vishnu by doing the

duties of our rank.

As

the Vishnu Puran, III.

viii.

Worship the Supreme Being Vishnu by doing the says, There is no other means prescribed duties of your caste.
of pleasing

Him/
&quot;The

&quot;

The Master

objected,

&quot;This

is

only

an external means.

Mention one more
highest means
the fruits of

advanced.&quot;

The
is

Ray
IX.
it

replied,

of acquiring devotion

to resign to
27,

Krishna
it
:

our

acts, as the Gitd,

puts

Son
&quot;

of Kunti, consign to

me whatever you

do, be

eating, performing the

horn ceremony, alms-giving, or

austerity.

Go

The Master again objected, &quot;This too is external. deeper into the subject.&quot; The Ray answered, &quot;The highest means of devotion is abandoning one s caste-duties
[out of love for Krishna], as the Lord says to

Uddhav

in the Bhdgabat,

XI.

xi.

32

:

He
the

too

is

the highest of holy
loss

men, -who knowing well
worships

gain and

of

such

a course,

me by

VI]

HIGHER AND HIGHER FORMS OF DEVOTION
his

59
caste,,

renouncing the Vedic rites and ceremonies of me/ though these too were ordained by has it:as the Gild, xvui. 66,
Also,

Take refuge
Grieve not
;

giving up all religions.. I will deliver thee from all sins/
in alone,

ME

this the B.ut to

Master objected,
higher
means.&quot;

&quot;This

too

is

external.

Tell

me

of a

still

The Ray answered,
highest
in

&quot;Faith

based

on knowledge

is

the

means

of

devotion.
xviii.

As
:

Shri Krishna says to Arjun
soul that dwells on
is

the Gitd,

54

The peaceful

Brahma, and

feels

not sorrow or desire, but

the

same
as

in all states, gains

my

supreme bhakti/ Again the Master
&quot;Faith

objected

before.

The

Ray

independent of knowledge is the highest answered, Witness Brahma s words to God of devotion. instrument
in the

Bhagdbat, X. xiv. Lord, hard as Thou

3

:

art to

be

won

in the Universe,

yet they realize Thee who reject the quest of theological told knowledge but stay at home, listening to Thy story as

by holy soul/

men and

accepting

it

with

all their

mind, body and

&quot;

still.&quot;

The Master remarked, The Ray said, &quot;The
&quot;It

is

so

;

but mention a higher
devotion
is

highest

love

(prem-bhakti)/

nanda Ray quoted
respectively
:

Witness the following verses of in the Padydvali, cantos xi and

Ramaxii

food and drink only so long as we have in hunger and thirst. Similarly, the devot&e delights not worshipping his heart s darling with elaborate Preparations,

We

relish

but in love alone/

Get a heart inspired with love of Krishna,

if

ever

you

60

CHAITANYA-CHARIT-AMRITA

[VI

can get it. Its only price is greed, a price which we cannot acquire even by the accumulated merits of ten
millions of births/
&quot;

The Master remarked
&quot;The

as before.

The Ray

replied,

love of a servant

is

the highest devotion.

Witness

the speech of Durvasha in the Bhdgabat, IX. v.

n

:

What

is

too hard for the

Lord

s

servants to gain, as

His name purifies all creatures? The Master remarked, is so, but give a stilj deeper cause.&quot; The Ray replied, &quot;Love as for a comrade is the
the very listening to
&quot;It

highest form of devotion.
Parikshit, in the Bhdgabat,
(

Witness Shukdev

s

words to

X.

xii.

10

:

God

is

known

to the

good

as

the

consciousness

of

divine

pleasure

(brahma-sukhdnubhuti),

and

to

His

servants as the

Supreme Object

of Adoration.

That such
J

God played with the deluded cow-boys in the garb of a human child, was due to their excessive merit/ The Master said, &quot;This too is good. Mention a The Ray went on, &quot;The highest higher one
a
still.&quot;

devotion

is

love as for a child.
:

Witness

the

following

verses of the Bhagabat

Shukdev! what

high-class

meritorious

deeds

did

Nanda

perform, and what did the blessed Yashoda do that she suckled the Divine Being?&quot; (X. viii. 36).

that the cowherd s wife Yashoda derived from her Saviour-son was never gained by Brahmd, or Shiva, or even by Lakshmi though clasped to His person.
bliss

The

(X. ix.

15.)&quot;

The Master
tion a higher

said,

&quot;This

is

good, no doubt.
replied,

But men
as
for

still.&quot;

The Ray

&quot;Passion

the highest form of devotion. following verses of the Bhagabat
is
:

a

lover

Witness the

VI] CONJUGAL LOVE, THE HIGHEST FORM OF BHAKTI
Verily the favour

6l
to

shown by

the

Supreme Being

the fair ones of Brindaban,

when

in the rasa sport

He

was not clasped them round the neck with His arms, is held to His heart, nor enjoyed even by Laksnmi, who
by the heavenly nymphs though blooming and odorous
like the lotus; not to
.53-)&quot;

speak of other

women/
means
of
is

(X. xlvii.
of attain

The Ray

continued,

&quot;Many

are the

ing to, Krishna, and there are degrees ment. By whichever of these means a man

such

attain
it

inspired,

appears as the highest to him.

It is only when we judge from a position of detachment that we can discriminate them as good, better, and best.

The preceding
of their

five passions are

arranged in the order
of quality
at

upward development. With the increase
an increase of deliciousness
its

there

is

each step.

The

shdnta passion attains
in the sakhya, the

maturity in the ddsya, the ddsya
in the bdtsalya,

sakhya

and

all

of these

four are concentrated in the

madhum,

just as the pro

perties of the four elements, viz., sky, air, &c. increase in

an advancing order and are all united in the fifth element, the Earth. The full attainment of Krishna results from
this last passion of conjugal love (premd).

The Bhagabat

asserts that Krishna

is

a slave to devotion in the form of

premd. Krishna

s

purpose remains constant in

all

ages

:

He

makes a return to our adoration in exactly the same form But He cannot reciprocate this prem in which we offer it.
adoration to the
full,

Bhagabat

affirms.
.

and so remains our debtor, as the (X. xxxii. 21, Krishna s words to the
the highest type of beauty and grace,

milk-maids)

True, Krishna

is

62

CHAITANYA-CHARIT-AMRITA

[VI
in the

but even His charm increases when
of the

He

is

company

Lady

of Braja.

Witness the Bhagabat, X. xxxiii.

6:

As
placed

the beauty of the emerald is set off -when it is amidst golden-coloured gems, so shines Krishna
J

ivhen girt round by the beaming girls of Brindaban. The Master remarked, &quot;This is indeed the extreme
point
there

among
is

the means of devotion.
it!&quot;

Kindly
said,

tell
&quot;I

me

if

anything beyond
this point
is

The Ray
all

did not

know
Radha

before that the earth contained any
!

man who would

inquire beyond
s

love

kinds of conjugal passion celebrated in all our Scriptures as the

Of

highest.

The Master
wondrous stream
tion

said,

&quot;Speak

on!

I

delight to hear.

A

of nectar is

flowing out of your

lips.

Show how Krishna abducted Radha
by the other cow -herd
r

for fear of interrup

girls

;

because a love that ex
is

tends to others than the beloved

not deep enough.

If

you can show that

for

Radha

s

sake Krishna openly for

sook the other Gopis, then I shall sionately loved her.&quot; The Ray replied,
glorious

know

that

he pas

&quot;Hear,

then, of this

power

of love.

The

three worlds cannot

match

Krishna broke away from the circle of the rasa dance of the Gopis and wandered through the woods
s love.

Radha

mourning

for

Radha.
i,

Witness the Git-Gomnda,

canto
43.

III. verses 2

and

and the Ujjivala-Nilmani, verse

Radha

left

the dance in anger and

wounded

pride.

Krishna grew restless as he lost her. His whole heart was set on the rasa dance, and Radha was the chain that bound
his heart to
his taste.

In her absence, the rasa dance palled on So he left the circle of dancers to seek her out.
it.

As

h

roamed hither and

thither, without finding her,

he

VI]

RAMANANDA EXPOUNDS VAISHNAV MYSTERIES
Cupid
s

63

grieved, stricken with

dart.

A

thousand million
this

Gopis could not
infer

satiate his passion.
!&quot;

From

you may

have now learnt those spiritual Now have I learnt to you. mysteries for which how to ascertain the various methods of adoration. But tell me of Krishna s form, of Radha s I lon to hear more
I

Radha s merit The Master said, *
I

came

:

of love form, what mystery is rasa, what is the essence Be kind and tell me these mysteries none but (prem). know you ca n expound them.&quot; The Ray answered, but only utter what you inspire nothing of these things, me with, as the parrot repeats what it has learnt by rote.
;
&quot;I

You
fice ?

are

God incarnate who You send your message
;

can comprehend your
to

arti

my

heart,

and make
I

my
am

tongue deliver

it,

without
&quot;

my
&quot;I

knowing whether

speaking well or ill The Master answered,
!

am

merely a sonny asi, a

slave to the theory of illusion

of faith (bhakti).
fied

The

mind, and I But he replied that he knew not Krishna s lore, and referred me to you as a master of it. So I came to you, on hearing of your reputation, and yet you praise

my

and ignorant of the mysteries society of Sarvabhauma has puri asked him to speak on devotion to

Krishna.

me

because I

am

a sannyasil

Be he
if

a

Brahman, be he a

hermit,

mysteries, he is a guru.

be he even a Shudra, Cheat

he knows Krishna s
not [of such

me
Fill

know

ledge] for

my,Joeing

a sannyasi.

my mind

by holding

forth on the mysteries of

Radha and

Krishna.&quot;

The Ray was a great devotee and adorer of Vishnu, and his mind was proof against Krishna s illusion. But he yielded to the Master s pressing, and his will was am a dancer and you are the shaken. So he said,
&quot;I

6

64

CHAITANYA-CHARIT-AMRITA
of the theatre
;

[VI

manager
tongue on it.

I dance as you make me. My merely a harp, and you the musician who plays I utter whatever you think of in your mind. Krishna is the Highest God, the Perfect Being Him
is

self,

the source of

He
sat,
full

is

all Incarnations, the chief of all causes. the source of the eternal Heaven, the eternal Incar

nation,
chit

the eternal Universe.

and an an da
wealth,
i.

;

He

is

the

His body is composed of Son of Mathura s lord,
ras.

of all

all

power,

all

Vide the

Brahma

Sam hit a

V.

At Brindaban He appeared as the supernatural youthful Cupid, at whose adoration the formula recited
is

Love,

the

offering
all

presented
of

is

the seed of Love.
the

There

He drew

hearts

animate and the inanimate.
conqueror of hearts.

men and women, of He was Cupid s self,

the
2.

Witness the Bhagabat, X. xxxii.

He

ravished the hearts of Incarnations like Lakshmi s
;

husband, [Vide, the Bhagabat, X. Ixxxix. 32] He drew to Himself women like Lakshmi [Vide the Bhagabat, X.
xvi. 32.]

His own beauty charmed His own heart, and He wished to embrace Himself [Vide the Lalita-Mddhav, Act
viii.

verse 28.]

Such
a
little

in brief is

Krishna
self.

s

form.
s

Now

let

me
are

tell

you

of

but three
illusion

Radha of them

s

Krishna

powers

infinite,

are the chief, viz., the chit power, the

power (may a), and the preservation power (jiba). These three I call the internal, the external, and the
marginal
(or

adjacent).

The

highest

is

the

internal

Witness the Vishnu Puran, VI. vii. 60. sivarufy power. Krishna s self is composed of sat, chit and dnanda. Therefore His swamp power must be of three kinds
:

VI]
in the
is

RADHA

J

s NATURE;
it

DESCRIBED

65
it

dnanda portion
I.

is

hladini, in the sat portion
it

sandhini, in the

chit portion
xii.

is

sambita.

Witness

the Vishnu Pur an,

48

:

What

delights Krishna

is

named

the Ahladini power,

is Himself delight, by which He en joys* delight. has been created to and yet He tastes delight. Hladini

The Master spoke, &quot;This is the limit of the thing adored. Through your grace I have learnt it of a verity. None can gain the Adorable without adoration. Tell me kindly the way to gain Him.&quot; The Ray answered, speak as you make me, without what I say. Where in all the three worlds my knowing can we find the constant man who cannot be shaken by mouth your illusive play ? You are speaking through my
&quot;I

;

yet you

Hear, then, the deep mystery The play of Radha with Krishna is ex of adoration. tremely deep, and cannot be learnt from the ddsya, bdtsalya and other moods. The sakhis (female associates)
are

my

listener

!

from them has this play (lild) sakhis spread. This play cannot be kept up without alone relish this lila in full. Sakhis alone have a they
alone are qualified for
it
; ;

right to this
spirit of

lild,

i.e.,

those

who

adore Krishna in the

His sakhis. Such form of attending on Krishna and Radha in their There is no other means of mastering this secret bower. form of devotion. Witness the Git-Govinda, x. 17
in the
:

votaries can practise devotion

66

CHAITANYA-CHARIT-AMRITA

[VI
(ras)

What man versed

in the deepest mystery

will

not take refuge at the feet of the sakhis, the personations help Radha and of the chief power, without whose

Krishna
though

s

pleasure-force

and

l

pleasure-manifestation,
9 for a

self-expressive,

cannot

moment

attain to

fulness of development?&quot;

The

character of

the

sakhis

baffles

description.
all

A
;

sakhi does not long- to play with Krishna

by

herself

but she feels
dalliance

a keener

delight

in contriving
is

Krishna

s

with Radha.

Radha

verily

the

Wishing
!

creeper (Kalpalatd) of the love of Krishna, and the sakhis
are the leaves, flowers,

and shoots of

this creeper

If the

nectar of dalliance with Krishna waters the creeper, the
leaves,

&c. delight in

it

ten million times
!

more than

if

Vide the Gitthey themselves had been watered Govinda, x. 16. The sakhis do not wish for Krishna s embrace, but they exert themselves to make Krishna embrace Radha.

For

this

purpose
pretexts.

they

send

Krishna
they gain

to

her
a

under a

thousand

Thereby

pleasure ten

million times sweeter than that of selfish enjoyment.

The

unselfish devotion of these towards each other strengthens

the deliciousness

(ras),

and the sight of

such

unselfish
is

love delights Krishna.
truly earthly lust
;

The

love felt by the Gopis

not

for the sake of analogy

we

call it lust

(kdm).

self.

Earthly lust seeks sensual gratification for one s own The passion of the Gopis, on the other hand, seeks

s enjoyment, abandoning all idea of self. They hanker not for their own pleasure, but if they embrace Krishna it is only to please Him.

Krishna

He whose

heart is lured

by the nectar

of the

Gopi

s

VI]

ADORATION BY LOVE

IS

HIGHEST WORSHIP

67

passion, adores Krishna abandoning Vedic worship.

That

man
(rag).

wins in Brindaban the Darling of Braja

s lord,

who

adores

Him by following the path He who adores Jvrishna in the

of

passionate love

spirit of

any

of the

[contemporaneous with Krishna], is born at Braja in his next birth in the form of that person whose passion he imitated, and thus gains Krishna. This is
people of Braja

proved by the Upanishads and the Shrutis.

Witness the

Bhagabat, X. Ixxxvii. 19. In that verse the term samadrisha indicates adoration
in that spirit, the term

samdh speaks
Krishna
s

of the acquisition

by

the gods

of the persons of the Gopis, anghri
of
society.

padma sudhd

means the delight
will not gain

At Braja you
:

Krishna by following the path of prescribed
Vide the Bhagabat, X.
ix. 16

ceremonies.

Ascetics proud of their conquest of the

flesh,

and

scholars centred in themselves, cannot gain the Supreme

Lord

so easily as

His devotees (bhaktas) can/

Therefore, having taken on ourselves the attitude of the Gopis, we daily meditate on Krishna s dalliance with

In the siddhi body we meditate and serve it, and in the next birth we gain Radha-Krishna s feet by being

Radha.

born as sakhis.

You cannot gain Krishna, however much you adore Him, if you only meditate on Him as a divinity and not serve Him as a Gopi. See, how Lakshmi adored
Him, but could not gain Him bat, X. xlvii.
^3.&quot;

in Braja.

Vide the Bhaga-

all this the Master embraced him, and the two wept holding each other by the neck. Thus did they pass the night in transports of devotion, and at dawn When* taking leave, parted, each to his own work.

On

hearing

Ramananda Ray

clasped the Master s feet and begged him,

^68
&quot;You

CHAITANYA-CHARIT-AMRITA

[VI

fore

for

have come here out of pity for me. Stay here there some ten days to reform my sinful heart.
deliver

None but you can
love for
Krishna.&quot;

mankind

;

none

else

can impart

The Master answered,

&quot;I

came

here on hearing of

your merits, to purify my own mind by listening to your discourses on Krishna. You are indeed worthy of your
reputation.

You

are the limit of

human knowledge

as

regards

the mystery
?

of the love of

Krishna and Radha.
cannot pa~t with

What
you.

of ten days

So long as

I live, I

Let us two dwell together at Puri, passing our days happily in talk about Krishna.&quot; So they parted. In the

evenine the Ray came again. The two sat together in seclusion and held a delightful dialogue, the Master asking

and Ramananda answering throughout the night. The Master asked, &quot;Which science is the chief of
sciences?&quot;

The Ray answered,
devotion
in
to

&quot;There

is

no

[true]
is

science

except

Krishna.&quot;
&quot;The

&quot;What

the

greatest glory

a
s

creature?&quot;
love.&quot;

fame of being a
is

devotee of Krishna

&quot;What
&quot;He

wealth

estimable

among human
loves

possessions?&quot;
Krishna.&quot;

is

wealthy indeed
is

who
of

Radha and

&quot;What

the

heaviest

sorrows?&quot; &quot;There is

no sorrow other than lack of devotion
should

to

Krishna.&quot;
&quot;He

&quot;Whom
is

we

consider as truly liber
the

ated?&quot;

the foremost of
&quot;What

emancipated
all
is

who

loves
liarly

Krishna.&quot;

song among
&quot;That

own

to creatures?&quot;

ditty

songs pecu which speaks of
&quot;What

the amorous sports

of

Krishna
s

and

Radha.&quot;

is

the best of right
creation

courses?&quot;

&quot;There

except the society of Krishna

no right course devotees.&quot; &quot;Whom does
is

&quot;The ceaselessly name, virtues, and exploits of Krishna are the chief things to be remem-

remember?&quot;

VI]

KRISHNA-BHAKTI THE SUPREME AIM OF UFE
&quot;What

69

bered.&quot;

is

mankind?&quot;

&quot;The

the proper subject of meditation for lotus-feet of Radha and Krishna are
meditation.&quot;
&quot;Where

the chief object of
to live

ought a

man
is

abandoning all else?&quot; &quot;Brindaban, Braja, where the rasa play was performed.&quot;
the best thing for a creature to hear
?&quot;

the land of
&quot;What

&quot;The

love-dalliance
ear.&quot;

of Ra^dha
&quot;What

and Krishna

is

a potent medicine to the
&quot;The

is

objects

of*

the chief object of worship?&quot; adoration are the coupled names
&quot;What

highest

Radhaof

Krishna.&quot;

are

the

respective

destinations

&quot;One gets those who desire liberation and devotion?&quot; The an immovable body, the other a celestial person. the foolish crow pecks at the ash-fruit (nimba), while connoisseur cuckoo feeds on the mango-blossom of love.

The

luckless scholar tastes arid

theological

knowledge,

while the lucky [devotee] drinks the nectar of Krishna s
love.&quot;

Thus

did the two while

Krishna, dancing, singing, and weeping.
returned, each to his

away the night in talking of At dawn they

own duties. Next evening the Ray came again, and after dis coursing on Krishna in a loving communion for some time,
he clasped the Master
mysteries
diverse.
It
s

feet

and implored
love,
all

Him,
and
to
;

&quot;The

of

Krishna,

Radha,

rasa,

Hid,

are

But you have made them
if

clear to

my

heart.

has been as

Narayan taught the Vedas

Brahma.

Such

are the ways of the Searcher of Hearts not outwardly* tell us of a thing, but reveals Vide the Bhdgabat, Li. i. hearts.

He
it

does

to

our

There
to resolve

sannyasi

;

Be good enough it. When I first saw you, you looked like a but now I behold in you Krishna, the cowherd
is

one doubt

still

in

my

heart.

!

70

CHAITANYA-CHARIT-AMRITA

[VI

idol, the golden hue which envelopes all your body. That reveals the flute held to your lips and your lotus-eyes glancing with many emotions I marvel as I behold 55011 in this form. Tell

Lo, there stands before you a golden

of

!

me
that

truly the cause of

it.&quot;

The Master
this to

replied,

&quot;Deep

is

your love for Krishna.

Know
is

be the

effect of love

when

the true devotee gazes on any object, animate

or inanimate, Krishna

manifested to him in

hat object.

The

object gazed at
its

sees not

be inanimate or animate, but he natural form his adored deity appears in

may

;

everything.
to

Vide the Bhagabat, XI.
the highest of devotees

ii.

43,

Hari

s

words

Janak

:

He
spirit of

is

who
and

beholds in every
all

creature the

God

of his adoration,

creation in the

God.

Also, the Bhagabat,

X. xxxv.

5,

the speech of the

Gopis

to

Krishna

:

Then the fruit and flower laden branches of plants and creepers felt as it were within themselves the God -who was manifesting Himself, and with their limbs
with delight began

thrilling

Deep
behold

is

shed drops of honey. your love for Radha and Krishna
to

;

hence you
&quot;Master,

Them

in everything.&quot;

The Ray

objected,

leave thou thy tricks.

Conceal not thy true form from me. Having taken on thyself the emotion and beauty of Radhika, thou hast become incarnate in order to taste thy
delight.

own
hast

Thy

secret object is the

enjoyment of love

;

incidentally thou hast filled the universe with love.

come

of thy

thou deludest

me

!

own accord to deliver me. What sort of conduct is this?&quot;

Thou And now

Tlu-n the Master smiled and manifested His true form
in

which were blended Krishna, the Prince of delight

(ras)

VI]

RAMANANDA SEES KRISHNA IN CHAITANYA

71

and God, the Supreme Emotion. In rapture Ramananda The Master touched fainted and rolled on the ground. him back to his senses. Then the his arm and brought
latter

the Master looking like a sannyasi ; but the embraced him and soothed him thus, &quot;Who else than you can behold this form? You know fully my

Ray beheld

hence have I shown essence and mysterious exploits (lild) form. My body is not of a fair complexion, but you this
;

this

complexion is due to contact with Radha s body. She touches none except the Prince of the Cowherds. I make my own heart imagine her emotions, and thus I

taste the delicious sweetness of Krishna.

My

acts are not

hidden from you.

conceal any, you Even if I were by the compelling force of your love. Keep this matter a secret from the public, lest people should laugh at my endeavours as those of a mad man. I am a mad man, and so are you we two are a match
to

would know

it

;

!&quot;

Thus
discourse did

did the Master spend ten days happily in sweet

about Krishna with

Ramananda Ray.
If a

Much
dis

He

discuss the secret pleasure-sport of Brindaban, but

could not come to the end of the subject.

man

covers a mine with copper, bronze, silver, gold, gem, and
the wishing stone deposited in successive layers, he comes

upon

richer

Similarly did the Master question

and richer things as he goes on digging. Rama Ray and get his

answer.

Next
&quot;Give

da}$

He

took leave of the

Ray and ordered him,
to Puri,

up your earthly concerns and go

where

I

shall soon return after finishing
shall
live

my

pilgrimage.

There we

together passing our days happily in talking

about

Krishna.&quot;

So saying

He

sent

Ramananda home with an embrace,

72

CHAITANYA-CHARIT-AMRITA
to sleep. to

[VI

and then lay down

Hanuman

(monkey), bowed

At dawn the Master saw a All classes it, and set out.

of people at Vidya-pur, on meeting with the Master, quitted Ramananda was. their own faiths and turned Vaishnav.
distracted

by the absence
utterly

of the

Master and ever meditated

on

disregarding all his own affairs s character is by nature like thickened milk, Chaitanya Ramananda s character is sugar added to it, and the

Him,

dalliance of
into this

Radha and Krishna is like camphor thrown compound, which only the fortunate can .taste.
it

He who
it

once drinks

in

through his

ears,

can never leave
if

for its deliciousness.
it
;

All spiritual truths are learnt

you hear
feet.

it

creates faith and love in

Radha-Krishna

s

Know
Attend to
deed
is

the hidden truth of Chaitanya from this episode.
it

with faith

;

do not reason.

This supernatural
realize
it it if

deeply mysterious. believe, but reasoning will only
precious thing
feet of Shri
is

You

can
set

you
This

afar

off.

for

them only whose

sole riches are the

Chaitanya, Nityananda, and Adwaita...! have celebrated the Meeting with Ramananda on the basis of

Damodar Swarup

s

Diary (Karchd).

[Text, canto 8.]

CHAPTER
The Pilgrimage
The Master
visiting

VII

to the South

travelled very extensively in the South,

thousands of holy places.
holiest of holy places.

At His touch they
Under the pretext
of
I

became the

a pilgrimage

He

delivered the people of that country.

shall only give a list

of the places without arranging them

in the order in

which they were visited. and all the before, whoever met Him on the way that He lodged in, were turned into people of every village Vaishnavs and made to chant Hari s name. They in their turn converted other villages. Diverse were the people of some scholars, some ritualists, some extreme the South,

As

sceptics,

Lo
all

!

the marvellous effect of the sight of the

Master

!

such

Vaishnav.

men gave up their own creeds and turned Even among the Vaishnavs [of the South]
of
of

some were worshippers of Vishnu in the incarnation Ram, some the followers of Madhwacharya, some

Ramanuj

s

sect

of

Shri

Vaishnavs.

All

of

them,

on

meeting with the Master, became worshippers of Vishnu and began to chant in the incarnation of Krishna,

Krishna

s

name.
on, reciting the verse
!
:

The Master journeyed

O Ram

Ragttav!

Ram Raghav
!

Ram Raghav
!

!

Deliver

me!

O Krishna Keshav

Krishna Keshav
the

Krishna Keshav I
Save me!

He

bathed

in

Ganga Gotami

(Godavari).

At

74

CHAITANYA-CHARIT-AMRITA

[VII

Mallikarjun

He

visited the shrine of

Mahesha, where

He

made

all

the people recite Krishna s name.

He

beheld

Man-Lion at Ahobal, bowing to and glorifying the latter. .At Siddha-bat is the image of Sita s lord the Master bowed to the image of Rain and sang hymns to it. There He was invited by a
;

the Raindas Mahadev, and also the

Brahman
and no
guest,
visited

of the place,

who

incessantly took

Ram

s

nume

other.

After passing the day in his house as his

the Master proceeded on.

At Skanda-kshetra He

Tri-matha the god Tri-vikrama, whence He returned to that Brahman s house at Siddha-bat, but found him chanting Krishna s name After dinner the Master asked him, &quot;Why, Brahman has this change come over you? Formerly you used to cry Ram, Ram and now you chant Krishna s name!&quot; The Brahman
at
! !

Kartik, and

replied,

&quot;This

is

the effect of your

visit.

The

sight of

you changed
I

been

my life-long habit. From chanting Ram s name but when
;

childhood
I

have
I

met you

once

tittered the

word Krishna, and

since then Krishna s

name

has settled on
out of
It

my tongue. It is Krishna s name that comes mouth, while the name of Ram has disappeared. had been my practice since my boyhood to collect the mv
bearing

been derived from the -verb krish meaning existence and the inflexion na meaning cessation.
So, the

two names

Ram

and Krishna appeared equal,

VII]
but
I

CHAITANYA CONVERTS MADRAS TO BHAKTI

75

them.
f

next found texts making a discrimination between The Padma Purdn has this
:

O

perfect-featured Darling!

my

heart

s

Delight!
as taking

reciting the word Ram thrice earns as much merit [God s] name a thousand times! The Brahmdnda Purdn asserts, A single utterance of the name of Krishna is
&quot;

as effica

cious as reciting
in succession.

God

s

thousand sacred epithets three times

The
Krishna

last

text proves the immeasurable excellence of

And yet I could not repeat it, only s name. because I found delight in the name of Ram, the god of my vows (ishtadev), and took the latter incessantly. When
at

your

visit

the

word Krishna rose

[to

my

lips],

my

heart

recognized

its

glory.

And

I truly inferred that
fell

you are
at

Krishna

himself.&quot;

Master

s feet,

So saying the Brahman who after bestowing His grace

the

left

him the

next day.

At Vriddha Kasm the Master visited Shiva, and thence went on to another village, where He lodged with the Brahmans. So great was His power that countless people, hundreds of thousand, millions even, came to see
[Him]. Beholding the beauty and religious ecstasy of the Master they all chanted Krishna s name, and the whole He refuted and region was converted to Vaishnavism.
proved faulty
all

the doctrines of the logicians, mimdnsakas,

illusionists, ,-wid the followers of

Sankhyaj Patanjal, Smriti, though they were strong in defending their tenets. Everywhere the Master established the of Vaishnavism, which none could refute. His dogmas
Purdn, and Veda,

made

vanquished antagonists accepted His creed, and so He the South Vaishnav. On hearing of His scholarship

70

CHAITANYA-CHARIT-AMRITA

[VII

to Him, boastfully bringing very learned Buddhist professor held forth on the nine doctrines of his church before the

the sceptics (pdshandi)

came

their pupils with them.

A

Master.

Though

the Buddhists are unfit to be talked to
at,

or even to be looked

yet the Master argued with

him

to

lower his pride.

The very Buddhist philosophy

of nine

tenets, though rich in logical reasoning, was torn to pieces by the Master s argumentation. The Buddhist professor raised all his nine questions, but only to be refuted by the Master s vigorous logic. The great philosophers were all vanquished the audience tittered the Buddhist felt shame and alarm. Knowing that the Master was a Vaishnav, the Buddhists retired and hatched a wicked plan They placed
;

;

:

before the Master a plate of unclean rice, describing it as Vishnu s prasdd. But just then a huge bird swooped

down and
impure
in a
fit.

carried off the plate in its beak The rice falling on the bodies of the Buddhists was [openly] rendered
!

;

the plate
s

fell

down
it

slanting

on

the

Buddhist

professor

open, and throwing him down His disciples lifted up their voices in lamentation,
head, cutting
s

and sought the Master

feet

imploring Him,
!

&quot;Thou

art

God
our

incarnate
teacher.&quot;

!

O

forgive us

Out

of thy grace restore
out, all of you,

The Master
recover.&quot;

replied,

&quot;Cry

Krishna
ears,

s

name.
will

Pour the word loudly

into your teacher s

and he

They

did

it,

the professor rose

up and began

to chant

Hari!

Hari!

He

did reverence to

the Master saluting Him as Krishna, to the wonder of all. After this playful act the Son of Shachi vanished none
;

could see Him.

He
Tirupati

arrived at Tirupati Tirumal, where
idol,

He

beheld the

four-armed

and then

advanced

to to

Venkatar.

At

He

beheld the image of

Ram,

which

He bowed

VII]

VISITS SHRINES

ON THE EAST COAST

77

and sang hymns. The people marvelled at His powers. Then He came to the Man- Lion of Pana, which He saluted and extolled in a transport of love. At Shiva Kanchi he
visited Shiva His power turned the worshippers of Shakti and Shiva into Vaishnavs. At Vishnu Kanchi he beheld Lakshmi and Narayan, to whom He bowed and prayed His stay of two days long, danced and sang in fervour. bowed the hearts of men to Krishna. Thence by way of Tirun^al He went to Tri-kal-hasti, and bowed to the image
;

of

Mahadev

there.

And

so

on

to the Paksha-tirtha,

the

Shiva, the Vriddhakal-tirtha
Boar), Pitambar

(the

shrine

of

the

White

[probably Chidambaram] (the shrine of Shiva), the Shiyali Bhairabi Devi, the bank of the Kaveri,

Gosamaj (Shaiva holy
adored the

place)

and Bedawan,

(where
the

He
wor

Amrita-linga Shiva). Everywhere shippers at Shiva s shrines were turned into Vaishnavs. Thence He reached Devasthan, a Vaishnav shrine, and
there

kept constant
further
s skull,

company with the

Shri- Vaishnavs.

Proceeding

He

visited

the

lake

formed

by

Kumbhakarna

Papa-nashan (a shrine of Vishnu), and Shri-rangam, where He bathed in the Kaveri and then adored Ranganath, bowing and

the Shiva-kshetra,

hymning

to the god to His heart s satisfaction, and dancing and singing in rapture, to the marvel of all beholders. Here a Shri- Vaishnav named Venkata Bhatta invited the Master to his house, reverently washed His feet and

with his who?e family drank

off

the water.
&quot;Master,

After feeding

he besought the Master thus:
in

the four months

I pray thee pass and of thy grace save me by discoursing them my house, on Krishna.&quot; At his house the Master stayed for four

of asceticism (chdturmdsya) are at hand.

months, passing the time happily in talking about Krishna

78

CHAITANYA-CHARIT-AMRITA

[VII

with the Bhatta. Daily He bathed in the Kaveri, visited Shri Ranga, and danced in ecstasy. All men flocked to

gaze on His beauty and rapture of devotion, and at the From all quarters sight they forgot sorrow and miseiy.
flocked hundreds of thousands,

and as they beheld the

Master they chanted Krishna
All

s

name and no

other term.

became worshippers of Krishna, to the marvel of mankind. The Brahmans resident at Shri Ranga invited Him on successive days but when the four months were
;

over

there

were some Brahmans

left

who had had no

opportunity to entertain Him. In that holy place dwelt a Brahman devoted to Vishnu, who recited the Git a in the temple. In the fervour of delight he read the 18 cantos, making mistakes, at which

some scoffed, some laughed, some chid him, but he heeded them not and went on with his readings in a rapt mood.

The Master

delighted as

He

beheld the reader

s tears of

delight, tremour,

him, &quot;Hark with such rapture?&quot;

and perspiration at his task, and asked you, Sir! what [deep] meaning inspires you

The Brahman

replied,

&quot;I

am an

ignorant man, not knowing the meanings of words. The Gitd I read at my guru s bidding, correctly or incorrectly as it may be. My heart is rapt when I behold [before my

mind
in

s

Arjun

eye] the dark beauty of Krishna as he sits as driver s chariot giving moral lessons. I can never bring
R-ive

myself to

up reading the

Gitd, because I ever behold

HIM
thus,

so long as I read the
&quot;Thou

book.&quot;

To him

trig

Master spoke

alone art truly worthy to read the Gitd, as thou knowest the essence of its meaning.&quot; So saying

He embraced
feet

the Brahman,
&quot;The

and prayed,

sight of

who, however, clasped His you gives me double the
Krishna.&quot;

joy.

Verily I think you are that

He

could

VII]

HIS FOUR MONTHS

STAY AT SHRI-RANGAM

79

recognize the true nature of the Master, as the love of

Krishna had purged his mind [of its grossness]. But the Master cautioned him not to tell it to any one else The
.

Brahman became

a devout admirer of the Master

and never

parted from Him in those four months, which He spent at the Bhatta s house in blissful discourse about Krishna.

The Bhatta s household gods were Lakshmi and Narayan. The Master, pleased with his devotion, ever treated the
Bhatta like a friend, constantly joking with him, as
is
!

the

manner
is

of friendship.
is

One day He

asked,

&quot;Bhatta

your

Lakshmi

the type of devoted and chaste wives.

My

god

Krishna, a cow-herd. How could such a chaste lady seek this other man s society? Why did she for this
object discard pleasure and perform endless austerities? Witness the following verse of the Bhagabat, X. xvi. 32
:

&quot;Lord!

Out
feet,

of a longing to

be

worthy

to

touch the

dust of

Thy
etc.

Lakshmi,
enjoyment

abstained

from
J)

though a [weak] woman, and went through long
&quot;Krishna

penances,

The Bhatta answered,
essentially

and Narayan

are

ness

and

only Krishna showed more of sportivecharm. Hence Lakshmi s chastity was not
;

one

marred when she,

for the sake of delight, sought

Krishna

s

company [Quotation from the Bhakti-rasdmrita-sindhu]. Playful Lakshmi desired Krishna for the sake of the
greater

gain
is

and rasa delight afforded by His
there in it?
&quot;I

society.

What harm
The Shastra

Why

are

you

joking?&quot;

The

there is nothing to blame in it. Lakshmi never enjoyed the rasa dance with Krishna [Vide Bhagabat, X. xlvii. 53]. But
asserts that

Master rejoined,

know

the Shrutis attained to Krishna s society by their austerities. What was the reason of this [Ibid, X. Ixxxvii. 19].
7

So
difference
?&quot;

CHAITANYA-CHARIT-AMRITA
&quot;My

[VII

explain the reason, as I am a petty creature with a weak understanding, while God s acts are infinite like the deep ocean. You are
fails to

mind

Krishna

s self
is

meaning

and know your own; exploits. Their inner known only to those on whom you have
knowledge.&quot;

bestowed such

The Master

said,

&quot;Such

is

the natural characteristic of Krishna that by His sweetness He wins all hearts. The men of Brindaban knew Him not
as God, because

He came

to

them

as one of themselves.

tied Him to the wooden pestle (udukhal], fancying Him to be her son. Some mounted on His back, taking Him to be a play- fellow. The people of Brindaban knew Him as the son of Braja s chief, and not as the Godhead. He who adores Krishna in the manner of the people of Vide Bhagabat, Brindaban, can alone attain to Him there.

One

X.

ix.

16.

The

Shrutis imitated the milk-maids [Gopis]

and by taking the form of the Gopis they obtained the Son of the Queen of Mathura. They were incarnated in the bodies of the Gopis of Braja, and so disported with Krishna
in the rasa play.

Krishna was of the milkman caste
;

;

the

Gopis were his dear ones so Krishna refused goddesses and other women. Lakshmi wanted to unite with Krishna in His form of a milkman, and yet she did not seek Him

by assuming the shape of a Gopi.

But

in

no other form

than that of a Gopi can the rdsa pleasure be consummated, as Vyas has said in his verses, viz., Bhagabat, X.
xlvii.
53.&quot;

Before this the Bhatta used to think in his pride,
&quot;Narayan is

highest

God Himself, and the worship of Him is And therefore the worship offered by stage.
is

the

the

Shri-Vaishnavs

the highest form of

adoration.&quot;

But

the Master, to dash his folly down, opened

all this

contro-

VII]
versy

REFUTES THE SHRI VAISHNAV CULT

8l

by

means
Narayan

of

a

jest.

He

addressed

him
is

thus,

&quot;Bhatta,

doubt not,
Krishna,

know
is

of a verity that

Krishna

God
the
28).

Himself.
{mlds)
of

only the manifestation of the power
l^ierefore
others.

could

Krishna

steal
I.
iii

hearts of

Lakshmi and

(Vide Bhagabat
verse

Krishna surpassed Narayan in power.
ever long for Krishna.
that Krishna
is

The

Hence did Lakshmi you have read proves

God

incarnate.

(Vide Bhakti-rasdmrita-

lyakshmi sindhu, pt. 32). but NaVayan could not (conversely) win the love of the
i. ii.

Krishna

stole the heart of

Gopis.
self,

What to speak of Narayan? Even Krishna him when He assumed the form of the four-armed Narayan
failed to
vi.

to

amuse the Gopis,

win

their love in that shape

!

Thus did the Master (Vide Lalita-Madhav, humble his pride, but then He gave a new turn to the
13).&quot;

conclusion to soothe the Bhatta
not, Bhatta, I

s feelings,

saying,

&quot;Grieve

have only jested. Listen to the teaching of the Shastra in which Vaishnavs believe Just as Narayan
:

and Krishna are one essence, so are Lakshmi and the Gopis identical and not diverse. Lakshmi in the garb of the
Gopis tasted Krishna
s

company.

In theology

it

is

a sin

to recognize a plurality of gods.

The devotee meditates

on one and the same God
;

[diversely according to his he gives different images to the same deity.&quot; fancy] The Bhatta spoke, am a miserable creature, while
&quot;I

thou

art that Krishna, the Incarnate

God.
I

I

know nothing

of the unfathomable ways of God, but I hold as truth

whatever you
feet.

tell

me.

Fully have

been blessed by

Lakshmi-Narayan, as His grace has enabled

me

to see

thy

Thou

hast graciously spoken to

me

of the glory of

human

Krishna, whose beauty, qualities and powers are beyond calculation. Now have I learnt that devotion to

82

CHAITANYA-CHARIT-AMRITA

[VII

this truth.
feet,

Krishna passes all else. You have blest me by unfolding So saying the Bhatta clasped the Master s
&quot;

who graciously hugged him to His bosom. The four months came to an ond. The Master took
The Bhatta wanted
to leave his

leave of the Bhatta and from Shri-rangam set out for the

South.

home and

follow

Him, but with great effort the Master turned him^back. When He left, the Bhatta fainted away (in grief). Thus
did Shachi s Son disport Himself.

To

the Rishava peak

He went and

there prayed to
Puri,

the deity Narayan, and visited

Paramananda

who was

spending his
they
lived

&quot;four

months&quot;

the feet of the Puri,

there. The Master bowed at who embraced Him. For three days in

together

that

talking on Krishna

s delightful lore.

Brahman s house, lovingly The Puri said, am
&quot;I

going to Jagannath,
bathe in the

whence

I shall

proceed to Bengal to
&quot;Go

Ganges.&quot;

The Master answered,
you on

to the

Nilachal, where I shall shortly join

my

return from

Setubandha.
kindly

I

long to keep company with you.

Do

visit the Nilachal.&quot;

So

He

parted from the Puri

and joyfully proceeded further south. The Puri went to the Nilachal, while the Master visited Shri-Shaila, where
lived a

Rejoicing to see the he feasted Him for three days, and the two dis Master, coursed of mysteries in secret. After friendly association

Brahman named Shiva-Durga.

with him, the Master

left

him and went

to the city of

Kamakoshti, and thence to the Southern Mathura [Madura], where He was invited by a Brahman, nobleminded, detached from the world, and a worshipper of
After bathing in the Kritamala, the Master went but as the Brahman never cooked, he could no food before the guest. The Master asked, &quot;Hark place
to his house
;

Ram.

VII]

MASTER EXPLAINS THE ABDUCTION OF SITA
it is

83

you, Sir,
is
it?&quot;

noon and yet you are not cooking?
replied,
&quot;Master,

Why
in

The Brahman

I

live

the

can be had for cooking. forest, where at present nothing But Lakshman will bring some wild herbs, fruits, and The Master was them.&quot; roots, and then will Sita cook
pleased with the

Brahman

s

devotion.

The

host

now

was fed in the hurrieclly began cooking and the Master But the Brahman himself third quarter of the day.
fasted,

at

which the Master asked,

&quot;Why

do you fast?

What

grieves
&quot;I

you?

Why

mourn
live
;

you?&quot;

The Brahman
myself
the

replied,

have no need to

I shall destroy

The divine Sita, by jumping into fire or water. mother of the world and the emblem of Supreme Goodness, was (rudely) touched by a demon, as I hear. So I ought not to live. This sorrow consumes me, though my spirit does not leave the body.&quot; To him the Master thus: You are learned and yet you &quot;Think not so any longer.
do not judge the matter in your mind
of
!

Sita, the

beloved

God,

is

dnanda).

the embodiment of spirituality and bliss (chit Physical senses cannot see her, not to speak of

touching her. Ravan abducted only an illusive image of The Vedas Sita, while the true Sita had disappeared.*

and the Purans constantly teach
rial

this truth that the

Mate

cognisance of what is non-Material. Believe my words, and never harbour such sad thoughts Reassured by the Master s words the Brahman again.&quot;

cannot

take

dined and took delight in life. After bathing in the Kritamald, the Master went to Durbesan, where he saw the image of Raghunath. Thence
*

This

is

of Helen given

exactly like the version of the legend of the abduction by Stesichorus and accepted by Euripides in his

Helena.

84
to

CHAITANYA-CHARIT-AMRITA

[VII

Mahendra

hill,

where

He

adored Parashu Ram.

At

Setubandha
Visiting

He bathed in the Dhanu-tirtha (Bow shrine). An assembly of Rameshwar, He rested there. Brahmans was listening to the reading of the Kurma Puran, in the course of which the episode of chaste women was
The
narrative
of Sita.

reached.
a false

declared that

phantom

At the

sight of

Ravan stole only Ravan trie true

Sita sought refuge with Fire,

who lodged her with Parvati, while he deluded Ravan by giving up to him a fal$e image of Sita. After Ram had slain Ravan, and Sita submitted
to the ordeal of
fire,

the false Sita vanished, while the real

Sita

w as
T

delivered to

Ram by

Fire.

The Master was de

So He borrowed from the lighted to hear this theory. Brahman the leaf (containing the passage), and made a

copy

for being placed in the book, while

He

took the old

leaf for creating conviction

and returned to the Southern

Mathura, where

He

At
carnate,

this the

gave the leaf to the Brahman Ramdas. Brahman was overjoyed and clasped the
saying,
&quot;Thou

.Master s feet weeping and
visiting

art

Ram

in

me

in the

disguise of a sannyasi,

and

deep sorrow. Do consent to dine at my house to-day, because on that day I was too melancholy to entertain thee worthily. It is my good fortune that thou
raising

me from

hast

come again

!&quot;

So saying the Brahman cooked deliciously and feasted After passing the night under his roof, the Master went to the Tamraparni in th e Pandya land, where He bathed in the river and wandered on the bank
the Master nicely.

gazing

Nine Tirupadis in wonder. Thence He visited Chiyartala (the shrine of Ram Lakshman), Til Kanchi (the shrine of Shiva), GajendraMokshan (where there was an image of Vishnu), Pana-garhi
at the

met a Bhattamari, who tempted the simple Brahman by In the morning offering him a woman and money. went away to the Bhattamari. Soon the Master Krishna-das came in quest of him and addressed the Bhattamari tribe
thus,
I

have you detained my Brahman (follower) ? am, as you see, a sannyasi and so are you too. It is
&quot;Why
;

unfair of

put At this the Bhattamaris took

you

to

me

in trouble.

&quot;

round the Master to thrash dropped from their hands and struck their own limbs, so Lamentation rose in their that they fled awav on all sides.
houses.

up arms and flocked Him. But the weapons

The Master dragged Krishna-das away by

the

in which hair, and that day reached the Payaswini river, of Adi Keshav, where He bathed and visited the temple

He

bowed, prayed, danced and sang

for a long while in

rapture, to the

amazement

of the beholders.

All the people

very respectfully and He joined the assembly devout there. Here He got a manuscript of of the very the book Brahma-samhitddhydya to His boundless delight, tremour, weeping, thrill, perspiration, stupor, and frenzy
treated

Him

(of joy),

because the Brahma Samhita

is

unrivalled
it

among

works

of exegetics (siddhanta shastra)

and

is

the chief

instrument for teaching the glory of Govinda, as it ex It is the very cream presses vast dogmas in a few words.
of

Vaishnav sacred writings.

86

CHAITANYA-CHARIT-AMRITA

[VII

He get the book copied. Thence Ananta Padmanav, where He spent two days, to Shri Janardan, where also He hymned and danced for some two days, to Payoshni, wherf Shankar Narayan is
Very
carefully did

He went

to

worshipped,
river

to

the monastery of Shringeri,
to

the seat of
to

Sankaracharya,

Matsya-tirtha

(Fish

shrine),

the

Tungabhadra, and to [Upidi], the seat of Madhwacharya, the spokesman of spiritual truth. Here He gazed devotedly on the Udupa-Krishna. The image of Krishna
in

the form of the dancing

young cowherd (Gopdi) was

very charming. Madhwacharya was moved by a dream to rescue this image from a cargo of consecrated earth (Gobichandan] in a sunken ship, and to instal it [at Udipi],

where
and

it is

worshipped to

this day.

The Master was overjoyed
in fervour of devotion

many

a day.
at

to see the image of Krishna, danced and sang (before it) for The tattwavddis, taking the Master for a
first

mdyd-vadi,

slighted

Him, but afterwards they
and venerated
of
their

marvelled at

His religious ecstasy,

Him
in

greatly as a (true) Vaishnav.

Aware

pride

Vaishnavism, the Master began a discourse with them. The high priest of the tattwavddis was an expert in all the
holy books.

The

Master, assuming the tone of a humble
: &quot;I

him do not clearly compre hend sddhya (end) and sddhan Do please en (means). lighten me on the subject.&quot; The high
inquirer, put questions to
priest
&quot;To

replied,
is

the worshipper of Krishna the

resign to Krishna the religious system centring round caste

highest, sddhan
s

to

and

dshram.

Translation

to

Vishnu

heaven,

after

attaining to the fivefold salvation, is the supreme sddhya. Thus speak the Shastras.&quot; The Master objected, &quot;The Shastras assert that the supreme sadhan of the love

and

VII] DISPUTATION WITH MADHWACHARYA SCHOLARS
service of Krishna is listening to

At this the high priest of the tattwa School was inly ashamed, while he marvelled at the Vaishnav spirit of the Master. So he replied, &quot;Your exposition is the true one.
All Shastras declare this to be the Vaishnav dogma. Yet our order holds the views laid down by Madhwacharya.&quot;

The Master
of

rejoined,

&quot;The

knowledge

are alike lacking in faith.
I see

votary of work and the votary In your order I

see signs of these two.

only one merit in your order
God.&quot;

:

you have
went

fixed,

upon the true

After thus humbling the pride of that sect the Master to the Falgu shrine, then to Tritakup (the shrine
is

Chor Parvati, and Pandupur [ = Pandharpur] Here before VithaPs image He sang and danced long. A Brahman of the place invited and reverently fed
the Master.
Puri, a disciple of

Learning the good rn^ws that Shri Ranga Madhav Puri, was residing in another
village the

him.

Brahman s house in that As He prostrated

Master went to see
before the

Himself

Puri

in

devotion,
all

He

over with sweat.

wept, trembled and was thrilled and covered Shri Ranga Puri wondered at the
&quot;Rise,

sight and cried out,

connected with

my

guru, or

Surely you are could not have displayed you
blessed one.
So, he raised and embraced
s

such fervour of devotion/

the Master, and the two wept clasping each other

neck.

After a spell of rapture, the two

came round, and the
(At this)

Master said how
other.

He was

related to Ishwar Puri.

their love welled out

wondrously and each honoured the Day and night they held forth on Krishna for a
so.

week or

The
replied

Puri asked about His birth-place. The Master Shri .Ranga Puri had once visited Navadwip
.

that town in the train of Madhav Puri. He spoke how he had been feasted in the house of Jagannath Mishra, how delicious the hash of green banana-flower (mochd) had

woman and tender to the world like a mother was Jagannath s wife, how she was matchless in the universe for her skill in cookery, and how she had
tasted,

what

a chaste

if they were her own had turned monk in youth with sons, the title of ShankaraYanya and had attained to death in that very place (viz., Pandupur). The Master broke in, his earthly life Shankar was my brother. Jagannath Mishra was mv father.&quot; So they had a friendly assembly,

feasted the sannyasis as lovingly as

how one

of her sons

&quot;In

VII]

VISITS

NARMADA AND SOURCE OF GODAVARI

89-

and then Shri Ranga Puri set out to visit Dwaraka. The Master was detained for some four days by His Brahman He bathed in the Bhimarathi and visited the shrine host.
of Vithal.

Then He walked by

the bank of the Krishna-

binna, visiting the temples at the

many

holy places there.

The Brahmans of the country were Vaishnavs and studied the Krishna-karndmrita, of which book the Master joyfully
made
a copy.

The world has

nothing- like the Karnamrita,

which kindles pure devotion to Krishna. the fulness of the beauty and sweetness
ploits,

He
of

Krishna

only knows s ex

who

ceaselessly reads the Karnamrita.

He

carried

with Himself the manuscripts of the Brahma Samhita and
the Karnamrita like two precious jewels.

After bathing in the Tapti, He went to the city of Maheshwati, and then visiting many holy places on the way, reached the bank of the Narmada. After visiting the

*

Shrine

of

the

Bow

(Dhanu-tirtha),

He

bathed in

the

Nirbindhya, and then passed on to the Rishyamukha mountain and the Dandaka forest, where He beheld a As the Master saptatdl tree, very old stout and high.

embraced the

saptatal,

the

tree

disappeared

bodily,

at

which the people marvelled and cried out, the tal is an incarnation of Ram, for lo
!

&quot;This

sannyasi

tree has flown

up

to

Vishnu

s

heaven.

Who

but

Ram

can work such a

miracle?&quot;

Then

the Master bathed in the lake of

Pampa, and

rested in the *Panchavati wood.

From Nasik and Trimbak

He

passed on to Brahma-giri, to Kushavarta (the source of the Godavari), the seven (branches of the) Godavari, and many other shrines, and finally returned to Vidya-nagar.

On hearing of His arrival, Ramananda Ray joyfully but the Master hastened to Him and prostrated himself
;

90
raised

CHAITANYA-CHARIT-AMRITA

[VII

him and clasped him to His bosom. Both wept in delight and their minds were unstrung by rapture. After

The Master gave

recovering composure they talked of many things together. a narrative of His pngrimage, and showed

him the Karndmrita and the Brahma Samhitd, saying &quot;These two books bear out the theories of devotion (prem) which you had expounded to me.&quot; The Ray in delight
tasted the books in the Master s
of them.

company and took

copies

*

was agitated by the news of the men flocked to see Him. At this sannyasi Ramananda went back to his own house. At noon the Master rose for His meal. Ramananda returned at night and the two kept a vigil discoursing of Krishna. Thus five
village
s

The whole

return and

all

or six days were spent blissfully, the two holding forth on

Krishna day and night.
leave, Master, I petitioned

Ramananda

said,

&quot;With

thy

my
I

king, and he has permitted

me

to visit the Nilachal.
departure.&quot;

have already begun
replied,
Nilachal.&quot;

my
&quot;I

pre

parations for

The Master

have

come

objected,

But the Ray go you in advance. A noisy throng of elephants, horses and soldiers surrounds me. Let me first dispose of them, and then after ten days I shall follow
&quot;Master,

here only to take you to the

you.&quot;

The Master consented and

returned to the Nilachal

by the route
joiced
at

previously followed, the people every where chanting Hari s name as they saw Him. He re
it.

He had

From

Alalnath

he

sent

Krishna-das

in

Nityananda and others of His own folk. At the news, Nityananda went to meet the Master, his devotion knowing no bounds. Jagadananda, Damodar,
call

advance to

Gopinatli

Acharya

and

dancing, unable to contain their delight.

Mukunda Pandit went along They all met the

VII]

MASTER

S

RETURN TO JAGANNATH PURI

91
all

Master on the way, and
in delight.

He

lovingly embraced them,

Sarvabhauma Bhattacharya joined the weeping Master on the beach of the ocean and fell at His feet but the Master raised rrjn up and held him to the bosom, Sarvabhauma weeping in rapture. The whole party went to visit Jagannath s shrine, where the Master had a trans
;

port* of devotion, trembling, perspiring,

weeping

in delight,

dancing and singing again and again.
the temple offered

The

servitors of

Him

the dedicated garlands and food of

the god, at which the Master regained composure. The attendants of Jagannath joyfully flocked together. Kashi Mishra (the high priest) fell at His feet, but the Master did

him

honour

and

embraced

him.

The

Parichhd

of

Jagannath, too, did Him obeisance. Sarvabhauma took the Master to dinner at his
house, and fed

own

noon on sumptuous dishes from the temple. Thereafter he made the Master but the Master bade him lie down and rubbed His feet and He passed the night also in Sarvago and dine bhauma s house to please him, narrating the story of His pilgrimage all night to His followers and host, and saying, all the holy places I have visited I did not meet with
and His party
at
;
;

Him

&quot;In

Vaishnav who can equal you. Only Ramananda Ray gave me intense delight.&quot; The Bhatta replied, was just for that reason that I had asked you to see him.&quot;
a single

&quot;It

[Text, canto 9.]

NOTES ON THE PLACES VISITED BY CHAITANYA
IN
[In
this
s

THE SOUTH

i

connection

we

should bear in mind that no record of
it

Chaitanya

pilgrimage was kept at the time
it,

was made.

His dis

ciples heard of

evidently piece-meal, from his lips long after-wards.

A
Our

diary

constructed

on

this

basis

by Govinda-das has been
admits
(at

lost.

author,
ix)

Krishna-das Kaviraj,
that

frankly
to

the

beginning

of canto

he has not been able

name

the holy places, of the

South

in

the

order in which they were visited by the Master.
this

We

should also note that

pilgrimage was performed between April

1510 and January 1512 and that the great and widespread revival of temple building which resulted from the restoration of the Vijaynagar empire under Krishna Dev just began at the time of

Chaitanya
of

s

visit,

but was completed long afterwards.
shrines
of

Hence many

South dating from the early 16th were not seen by him, as they were completed after his century
the

famous

the

visit]

.

Ahobal.

Ahobilam, in the Sirvel taluq of the Karnul district. The most sacred Vishnu temple in the district, it is dedicated to Narasimha. Together with other temples in the neighbourhood, it forms a group known as the Nava (nine) Narasimha, represent
ing nine
different

forms of Vishnu.

The
is

original

temple

is

supported by 64 several miniature

pillars,
pillars.

each of which

beautifully carved into

In front is a fine unfinished

mantapam

with large pillars of white sand-stone, about 3 feet in diameter,
elaborately sculptured.

(Kurnool Manual,
Travancore,
the

183-184,
in

145).

Ananta Padmanava.
Betapani.

The famous Padmanava temple
in in

Trivandrum.
taluq,
n.

Bhutapandi

Tobala

of

[R. M. Qhose.] Nagarcoil, with temple of Bhutanath. Gaz. Brahma-girt. There is a Brahmagiri near Sopara (Bom.
315); but that
is is

xiv.

not the place
in

meant

in

our

text.

The

reference

the ridge joining which to the a larger and more distant branch Trimbak mountain the Kikvi,
to the

Brahma mountain,

of the Godavari (than the one issuing at

Trimbak) takes

its

rise.

(Bombay Gaz. rvi.

7).

VII]
Chamtapur.

SOUTHERN SHRINKS DESCRIBED
Chenganur
s.

93

in

Travancore State.

[R.

Chiydr-tald.Shertald near Nagarcoil,
Courtallam, 7 m.

[according to R.

M. G.] M. Chose].
ft.

w. of Tenkashi

in the Tinnevelly district, 450

above

sea-level.
15

The
m.

falls of

Tamraparni

n.J e.

the Chittar (a river which joins the of Tinnevelly) at this place are famous

among
Man.

the

Hindus

for their virtue of cleansing

from

sin.

[Tinn.

96.]

Dhanu-tirtha.

Dhanus-kodi,

terminus of the S.
[R.

I.

Railway,

12

m.

south-east of

Rameshwaram.

M. G.]

Durbesan.

Darvashayan, on the sea-coast seven miles east of Ramnad.

[R. M. G.] Suchindram, or Devendra-mokshan Gajendra-moJ^shan. Probably 2 m. s. of Nagarcoil. Here Indra was cleansed of his sin and
built

Gaz. 217-219). Madura on the river Vaigai, the minor
Kritimd-nadi (the Krita-mala of our
cribed in the

basin
text).

of
Its

which

is

called

temples are des
the

Madura
is

Gazetteer, 267-274.
a peak of
this

Mahendra

hill.-^-There

name

in

Travancore

from Cape Comorin. mountain (Agastya). (i) There is a temple to the sage Agastya Malay in the village Agastyampalli, close to Vedaranniyam, near Point Calimere in the Tanjore district but it cannot be the place meant,
State, but too far
;

(ii)

Palni in the

Madura

district

contains

a famous
created

temple to

Subrahmanya on the

top of a

hill (Shivagiri)

by Agastya.

94
But there
(iii)

CHAITANYA-CHARIT-AMRITA
is no temple to Agastya here. R. M. Ghose is inclined to identify

[VII
304-306).
hill

(Madura Gaz.
it

with Pothia

(near

Cape Comorin),
1,800

the reputed abode of Agastya (K. Pillai s Tamils
21.)
(iv) The Tamraparni rises on either known as A gastiar-malai or Agastya s

Years Ago,

side
hill.

of a fine conical peak

(TV nn.

Man.

91).

Mallar land.
Mallikarjun.

Malabar.
Shri-Shailam,

on
In

the

south

bank

of

the

Krishna,
is

70 miles below Karnul

the centre of the enclosure

the

temple of Mallikarjun Shiva, the chief deity worshipped here, and considered as one of the jyotir-lingas. (Kurnool Manual, There is another and much less famous temple 181-183, 144).
to

Mallikarjun at Bezvada on the Krishna river.
Either
(1)

Matsya-tirtha.
of

Mahe, the French possession on the coast Or (2) Matsya-gundam, a curious oool on the Macheru river, near the village of Matam, six miles
the Malabar district.

north north-west of Pacleru

(in

the

Padwa
runs
a

taluq
right

of

the Vizaga-

patam
there,

district).

A

barrier

of rocks
into

across

the

river

and the stream plunges
this,

great

hole

and vanishes

beneath

down.

Just

where
is

reappearing again about a hundred yards lower it emerges from under the barrier it forms a

pool which

crowded with mahseer

of

all

sizes.

(V izagapatam

Gaz. 285).

Alwar Tiru-nagari, 17 m. s. e. of Tinnevelly. Around temples to Vishnu (Tirupati), the idols of which are assembled in this town on holy days. [R. M. G.] Pat^sha-tirtha. PaJ^shi-iirtham. or Tiru-J^adi-J^undrcm, 9 miles south
Nine Tripadi.
it

are

9

east of Chingleput.
It

[R.

M. G.]

&quot;The

hill

of the sacred

kites.&quot;

is

a ridge terminating in a spiked

hill,

some 500

feet

above

sea-level,

on which stands a Shiva temple. The name of the hill is Vedagiri or Vedachalam, and the idol is called Veda-girishwar. Every day two birds of the kite species come to the mountain

lieved to have

and are fed by an attendant Brahman. The same two are be come from Benares to receive this daily dole from
(Chinqleput Man.
106-107).

time immemorial.

Pampd.

The

ancient and Puranic

name

of the

Tungabhadra.

The
was

village of

originally

Hampi known

(the site of the

famous
This

capital Vijaynagar)

as

Pampa-tirtha.

name

(also

(Pampa-

VII]

SOUTHERN SHRINES DESCRIBED

95

saras) is now borne by a tank on the Haidarabad side of the Tungabhadra near Anegundi. (Bellary Gazetteer, 6, 261).

Pdna.

Panakal Narasimha
it

at

Mangal-giri,
[R.

7

m. south of

Bezvada.

But

is

too far to the north.
to

M. G.]

When
Man.

visitors offer a

draught

Narasimha-swami, the image
it.

in the

temple refuses to
179).

drink more than half of
Pdnd-garhi.

(Kistna Dist.
s.

Panagodi, 30 m.

s.

w. of Tinnevelly on the road
the temple there
is

to

Tnvandrum. [R. M. G.] But swami Shiva and not to Ram.
Panchavati.

to

RamlingaNasik

Identified with Nasik. in the
(at

Bombay

presidency.
are

and

&quot;Trimbak

the source

of

the Godavari)

described in

Bombay
Pandupur.

Gazetteer, xvi.

Pandharpur, on the Bhima river, 38 miles due west of Sholapur famous for its temple to Vithoba. (Bombay Gaz. xx.
;

415-481).

Papa-nashan.
221).

Eight
is

miles

s.

w.
city

of
of

Kumbakonam
this

(Tanjore Gaz.

There

another

name

29 miles west of

Palamkota,

(in

the Tinnevelly district).
takes
its

Here near a pagoda the
hills

Tamraparni
.country.

river

last

fall

from the

to

the level

(Tinn.

Man.

91).

Payaswini.

Tiru-vattar in the Travancore State.

[R.

M. G.]
of

Pitambar.

Evidently
for
its

Chidambaram, 26 miles south
all

Cuddalore.

Famous
wide.
It

great pagoda, covering 39 acres in the centre of

the town,

and sourrounded on

four sides
(S.

by a

street 60 feet

contains the Akasa-linga.

Arcot Manual, 400-407).

Rishava peak-

Rishyamukh.
narrowest

Identified

Anagarh-malai, 12 miles north of Madura. [R. M. G.] with the hill on the Nizam s side of the
gorges
in

of the

the

Tungabhadra

near

Hampi.
in

(Bellary Gaz. 261).

Shiva image.

Either Vedagiris

at

Pakshi-tirtham or the lingam

the shore temple at

Mahavalipuram (Seven Pagodas).
also

Shiva Kanchi.
Benares,
56

The modern Conjeveram,
to

called

the

Southern
is

miles south-west of Madras.

The Shiva temple
of
it

dedicated

Ekambara-swami.

South-east
its

stands

Vishnu

Kanchi
the

or

Little

Conjeveram, with
is

temple

to

Vishnu under

name

of Varada-raj.

Shiva-kshetra.

There

a Shiva-ganga tank at Tanjore.

The

great

Q6

CHAITANYA-CHARIT-AMRITA

[VII

Brihatishwar temple of this town seems to be meant in our text.

(Tanjore Gaz. 269-271).
Shiyali.

The

head-quarters of a taluq of that
n.
e.

name

in
It

the Tanjore

district,

about 48 miles

of Tanjore town.

has a famous
to the

Shiva temple with a large tank, a shnne dedicated
saint

Tamil

Tiru-jnan Sambandhar,

and some other separate
s

shrines,

and evidently an image of Shiva given suck to this saint when he
(Tanjore Gaz. 258).
Shri Janardan.

consort

who

is

said to have

visited this

temple as a^child.
26 miles north of
|t

Near the Varkala railway
the

station,

Trivandrum.
Shringeri.
In

Kadur
left

district

of

Mysore.

Situated
s.

13

25

N.

75
Its

19
full

E.,

on the

bank

of the

Tunga, 7 miles

of Hariharpur.

It is the head-quarters of the is Rishya-shringa-giri. or successor of Shankaracharya in the headship of the Jagat-guru Smartas. (Rice, Mysore Gazetteer, ii. 443-445).

name

Shri-rangam.

The famous Vishnu temple

in

an island between the

Kolerun and the Kaveri, north of Trichinopoly. (Trichinopoly Manual, 337-340 and Gazetteer, 45-51, 91-126, 319).
Shri-Shaila.

The most famous
district,

place of this

name

is

the one in .the

Karnul

described

above

under

Mallikarjun.

But

that

this context, which suggests some hill place cannot be meant in and Madura, sacred to Shri or Lakshmi. between Trichinopoly

Shri-Vaikuntha.
nagari.
16

Shri

Vaikuniham,

four

miles

n.

of

Alwar Tiru-

[R.
s.

M. G.], on
10

the left

bank

of the

Tamraparni and
town.

m.

e.

of Tinnevelly.

Siddha-bat.

Sidhout,

miles east of

Cuddapa
the
or

Sometimes

known as the Dakshina Kashi or name is derived from Siddha-vatam

Southern Benares.
the hermit
s

The
tree.*

banyan

the solitary hill ) with a Eight miles south of it is Ontimetta ( and very holy pagoda and a tank. The pagoda is de large dicated to Kodanda-Ram-swami. (Cuddapah Manual, 48-49).

SupArakIt

Sopara

(in

the

was the 1,300 A.D.
rtik.

capital

of

Thana district), 26 miles the Konkan from very
xiv.

north of

Bombay.
times
to

ancient

(Bombay Gaz.
Tobala, 44 m.
s.

314-342).
e.

of Tinnevelly, 2 m.
[R.

of Aramvali

pass,

temple of Subrahmanya.

M. G.]

VII]
Tamrafjarni.
Til

SOUTHERN SHRINES DESCRIBED

97
stands.

A

river

on the

left

bank of which Tinnevelly
n.

Kanchi.

Probably Tenkashi, 30 m.
district.

w. of Tinnevelly town.

Tirupati.

A
are

very famous holy city in the Chandra-gin taluq of the
In

N. Arcot
there

Lower

Tirupati, chief of

15

templesf the

Govinda-raja-swami (the brother of swami. Upper Tirupati, usually called
rnalai,

which stands in the plain, them being dedicated to Venkateshwar) and RamTirumala
(from
Tiru-

holy
of

hill),

stands on the top of the range, six miles north
Tirupati.
Its

west

Lower

chief

divinity

is

Venkateshwar.

(North Arcot Manual,
Tri-kal-hasti.

142-153).

Shri Kalahasti, popularly called Kalahastri, on the right
the
for

bank

of

S uvarnamukhi

river,

22

miles

n.

e.

of

Tirupati.

Famous
220-222).

its

shrine of the Vayu-linga Shiva.

(N. Arcot

Man.

Udipi.

36 miles north of Mangalore (in the South Kanara

district),

Madhavacharya priests. The temple of Krishna is said to have been founded by Madhavacharya himself, who set up in it an image of Krishna originally made by Arjun. There are also eight ancient maths, each with a swami. (S.
the principal seat of the

Canara Manual,

ii.

263.

For

a

full

description,

see

Bombay

Gazetter, xxii. 56).

Vedaban.

Veddranniyam
five

or

the forest of the Vedas,

in the south

east corner of the Tirutturaippundi taluq of the Tanjore district

and
Gaz.

miles
it

north

of

Point Calimere.

Orthodox
in
sanctity.

Brahmans
(Tanjore

consider

second only to

Rameshwaram

284).

Vriddha-kfll.
&quot;Arjun s

Penance&quot;

puram

or

Varaha-swami temple, a monolithic pagoda, n. w. of and 34 m. s. of Valipitham, at MahavaliSeven Pagodas image of Vishnu with a huge boar s
;

Vriddhachalam, on the Manimukta (an affluent of the Arcot district. Sometimes called Vriddha-kashi.
It

Arcot Manual, 438-440).

cannot be the place meant,

if

the

order of holy places given in our text be correct.

CHAPTER
The Reunion

VIII

of the Vaishnavs

After the Master had set out for the South, Pratap Rudra summoned Sarvabhauma, seated him

&quot;King

after

due salutation,
saying,
&quot;I

and asked him concerning the faster,

hear that a very gracious person has come to

your house from Bengal. People say that he has shown you much kindness. Do please help me to see him.&quot; The Bhatta replied, &quot;True is what you have heard. But you
cannot see him
dreams.

he is a sannyasi withdrawn from the world, living in seclusion, and not visiting kings even in
;

I

could,

however, have contrived somehow an
:

interview between him and you but he has recently gone to the South.&quot; The king asked, &quot;Why did he leave

Jagannath s shrine?&quot; The Bhatta replied, &quot;Such is one of the deeds of saints. They visit holy places on the plea of

making pilgrimages, but they thereby bring
worldly
rather
a

salvation to

men.

Vide

Bhdgabat,

I.
:

xiii.

8.
is

Such

is

the

unalterable character of a Vaishnav
particle
let

he

not a

man

but

of

God.&quot;

The Raja

rejoined,

&quot;Why

him depart ? You ought to have clasped his you and importuned him to stay here.&quot; Bhattacharya feet answered, &quot;He is a god and a free being. He is Krishna s Still I had tried to self and not a dependent creature.
did detain him, but could not succeed as God is free.&quot; The Raja said, &quot;Bhatta you are the chief of wise
!

men.

As you

call

him Krishna,

he comes here again,

may

I see

must believe it. When him once and gratify my
I

VIII]
eyes?&quot;

PEOPLE OF PURI INTRODUCED TO CHAITANYA

99

The Bhatta

replied,

&quot;He

will soon return.
;

We

want a
for

suitable place for

him

to lodge in

it

must be

near the temple and yet secluded.
him.&quot;

The king
thereafter

said,

&quot;Kashi

Choose such a lodging Mishra s house is just

Jagnnath and yet very retired.&quot; remained expectant. Bhattacharya informed Kashi Mishra, who said, &quot;Blessed am I that such a holy Master will lodge under my roof.&quot;
close to

that sort of place,

The king

Thus
the South.

did

all

the people of Puri live in ever-growing

expectation of seeing the Master,

when He returned from
all

All rejoiced at the news, and they
thus,
&quot;Lead

begged

Sarvabhauma
thy mediation

we may

us to the Master, that through reach Chaitanya s feet.&quot; Bhatta

charya replied, &quot;To-morrow the Master will go to Kashi Mishra s house, where I shall introduce you to Him.&quot;

Next day the Master visited Jagannath in company with Bhattacharya, in great delight. The servitors met Him with the god s food and He embraced them all. After the visit Bhattacharya led Him to Kashi Mishra s
house.

Kashi Mishra

fell

at

His

feet,

and gave up to

Him
him
sat

not his house only but his soul also. The Master appeared to him in the four-armed shape, and embraced
to make him one of His own followers. Then the Master took His seat there. Around Him Nityananda and other devotees, The Master was

fied

pleased with the arrangements of the house, which satis all His needs. Then Sarvabhauma said, &quot;Master,

this

house

is

worthy

of you.

Accept
&quot;My

it,

as

Kashi Mishra
is

prays.&quot;

control.
bound.&quot;

The Master replied, What you bid me, Then Sarvabhauma,
of the Master,

I

body must do,

under your
as
in at

duty
the

seating

himself

right

hand

began to introduce one after

100

CHAITANYA-CHARIT-AMRITA
all

[VIII
&quot;All

another

the people of Puri, saying,

these

men

have been residing in the Nilachal in eager longing to meet you. They have fared like the thirsty chdtak bird that
anguish for water. All were determined [to see you]. This one is Janardan, a constant attendant on the person of Jagannath. This other is Krishna-das t who holds the golden rod [in the temple]. Here is Shikhi
cries in

charge of the [temple] secretariate. This, Pradyumna Mishra, is foremost among Vaishnavs, and he waits on Jagannath during the god s sleep. Murari

Mahanti, the

officer in

Mahanti, the brother of Shikhi Mahanti, has no refuge
save your feet. [These are] Chandaneshwar, Singheshwar, Murari Brahman, and Vishnu-das, all of whom meditate on

your feet. Here are the high-minded Praharaj Mahapatra, and his kinsman Paramananda Mahapatra. These Vaishnavs are the ornaments of this holy place, and all devoted
ly intent

on your

feet.&quot;

They

all

prostrated themselves

on the ground before the Master, who graciously held them to His bosom. Just then came there Bhabananda Ray, with his four sons and they all fell at the Master s feet. Sarvabhauma introduced them, &quot;This is Bhabananda Ray whose eldest son is Ramananda Ray.&quot; The Master embraced him and
;

spoke in praise of Ramananda adding, &quot;One cannot ade quately describe to the world the greatness of him whose
son
is

a jewel like
is

your wife
five

Ramananda. Truly, you are Pandu, Kunti, and your five high-souled sons are the

Pandav

brothers.&quot;

The Ray

replied,

&quot;I

am
at

a Shudra,
is

a worldling and a wretch.

That you have touched me
I lay

the only holy thing [about me].

your myself with my house, belongings, servants, and five sons. This youth Vaninath will constantly wait on you, to do

down

feet

VIII]

KRISHNA-DAS SENT TO MOTHER SHACHI

IOI

whatever you bid him. Know me as your own, feel no The Master delicacy, but order whatever you desire.&quot;
answered,
stranger to
&quot;What

delicacy can there be?

You

are not a

me.

have been

my

In birth after birth you with your family In some five days Ramananda servants.

will arrive here.

His society
feet.

will

complete

my

bliss.&quot;

So

saying

He embraced
His

the father, while the four sons laid

their heads at

They were

all

sent home, only

Vaninath Patta Nayak was retained by the Master.
Bhattacharya sent away the other people.
Thereafter
&quot;Listen,

the Master called for deaf Krishna-das, and said

Bhattacharya, to the story of this man. He had accom panied me to the South, but left me to join the tribe of
Bhattamari.

But

I

rescued him from their hands.

Having

brought him back here I give him his discharge. Let him go wherever he likes I have no longer any concern
;

with

him.&quot;

At

this

Krishna-das set up a lamentation.

When

the Master went

away

for

His noonday worship,

Nityananda, Jagadananda, Mukunda, and Damodar laid their heads together, saying, &quot;We have to send a mes
senger to Bengal
to report

the Master

s

arrival to

His

Adwaita, Shribas and others of the faithful will all flock hither on hearing of His return. Let us send Krishna-das (for the purpose).&quot; With this they consoled
mother.
Krishna-das.

Next day they prayed
send a

to the Master,

&quot;Allow

us to

man

to Bengal,
all

other devotees have

mother Shachi, Adwaita and been plunged in concern since
as

they heard of your setting out for the South.

Let a

man
sent

go

and&quot;

give them the glad
assented,
&quot;Do

tidings (of your
as

safe

return).&quot;

The Master

you

like.&quot;

So

they

102

CHAITANYA-CHARIT-AMRITA

[VIII

Krishna-das to Bengal, with a present of the mahd-prasdd for the Vaishnavs there. Deaf Krishna-das reached Bengal, saw mother Shachi

Navadwip, bowed, and gave he the mahd-prasdd and news of the Master s return from the South. The mother rejoiced at the news, and so did the faithful led by Shribas. Then Krishna-das went to the hou^e of Adwaita Acharya, gave him the prasdd, bowed, and told
at

the

him
I

all

about

the

Master.

The Acharya

in

rapture
shall

danced, sang, and shouted

for a long time.

How

name

all

the flock

who

exulted at the news,

Haridas

Thakur,

Vasudev

Datta,

Murari

Gupta,

Shivananda,

Acharya Ratna, Pandit Vakreshwar, Acharya Nidhi, the Pandits Gadadhar, Shriram, Damodar, Shriman, and Raghav, Vijay, Shridhar, and Acharya Nandan. They all went in a body to Adwaita, bowed at his feet, and were
clasped to his bosom.
the

Two

or three days were spent

by

Acharya

in great rejoicing (with them),

and then he

confirmed the desire to make a pilgrimage to the Nilachal.

Gathering together at Navadwip, they set off for Jagannath with mother Shachi s leave. At the report about the Master, Satyaraj and Ramananda from the Kulin
village joined them,

and so did Mukunda and Narahari

from Raghunandan Khand. Just then Paramananda Puri arrived at Nadia from the South, travelling along the banks of the Ganges. He lodged in comfort in the temple
of

mother Shachi, who honourably fed him.

On
the

hearing

there of the Master s return, the Puri too wished to hasten
to the Nilachal.

He

set

off

thither with

Master

s

devotee, the

Brahman Kamalakanta, and soon

arrived in

the Master s presence,

who

rejoiced at the meeting

and

lovingly saluted his feet, while the Puri embraced

Him.

VIII]

HISTORY OF SWARUP DAMODAR
said,
&quot;I

1

03

long to live in thy company. Make the Nilachal thy abode, as tho u lovest me.&quot; The Puri is because I desire your society that I came replied,

The Master

&quot;It

hither from Bengal.

jThe news of your return from the
the heart
of Shachi.

South has
I

gladdened

devotees are coming to see you, but as they

quickly (before them).&quot; assigned to the Puri a retired room in Kashi Mishra s house and an attendant.

had

started

The other made delay The Master

Next

clay arrived

the inmost recess of the Master

Swarup Damodar, who had touched His name in the s spirit.

world was Purushottam Acharya, and he waited on the Master at Navadwip. Wild at the Master s renunciation

went to Benares and turned monk there. His guru, Chaitanyananda, bade him study the Vedanta and expound it to the people. He was totally withdrawn
of the world, he

from the world and a deep scholar, having taken refuge in Krishna with all his body and soul. He had turned
sannyasi, in a wild longing to worship Krishna in freedom from every (earthly) thought and care. As a sannyasi he
cast off his sacred thread
s

put on the yogi dress. to him. With his guru
of

and took the tonsure, but did not Swarup was the new name given
s

permission

he came

to

the

Nilachal, being day and night out of his senses in the bliss

loving Krishna. He was a perfect scholar, holding converse with none, and livinp&quot; in seclusion unknown to the world, ^Ie had known the mystery of the love of

Krishna

;

his verv

body was a picture

of love

;

he seemed

Every book, verse, or song brought to the Master had to be first examined by Swarup before He would hear it. The Master took no
delight in compositions that clashed with the theory of

the exact second self of the Master.

104

CHAITANYA-CHARIT-AMRITA

[VIII

bhakti and lacked the spirit of delight (ras). So, Swarup Goswami tasted books and read to the Master only such
as

were correct.

Vidyapati, Chandidas and Git-Govinda

were the poetry that delighted the Master. Damodar sur passed others, as he was a veritable gandharva in musical
skill

and

a Vrihaspati in Shastric lore.

He was

a darling

to

Adwaita and Nityananda, and the very
faithful ones.

life of

ShHbas

and other

Such was Damodar who came and
self

prostrating^ clasped the Master s feet while he recited stanza 20

him

of

Act VIII. of the drama Chaitanya-chandrodaya. The Master raised and embraced him. The

two

swooned

away

in

ecstasy.

After
:

a
&quot;I

while

regaining

composure the Master began thus you would come to-day. It is good
I

have dreamt that
;

am

like

you have come) a blind man who has got back his two eyes.&quot;
(that
&quot;Pardon

Swarup
I

answered,

my

sin,

Master

I

erred

grievously

when

I

left

you and sought another (guru).
!

had not a particle of faith in your feet, but, sinner that I had no I was, I had left you to go to another country doubt left you, but you did not forsake me. Thy grace
has been a chain round
feet.&quot;

my
at

neck,

dragging

me

to

thy

Nityananda s feet, who loving He also did due courtesy as he met ly embraced him. Jagadananda, Mukunda, Shankar, Sarvabhauma, and Paramananda Puri. The Master gave him f\. quiet room with a servant to draw water and do other services.

God s grace defies caste and family Witness how Krishna dined at the house
and
the
service

of

Bidur.
s

Love
mercy.

are

mere instruments

of

Krishna

When

actuated by mercy
of

He

acts in

Loving dependently [of treatment is a million times more blissful than dignity.
religion].

conventions

The very hearing
bowed
is

of

it

gives intense

delight.&quot;

So saying the Master embraced Govinda, who then
at

the feet of

all.
:

The Master
it

spoke,

&quot;Bhatta-

charya, solve this problem

honourable to me, and

the very servant of my guru is not seemly that he should

serve me.

And
do?&quot;

yet the guru has

commanded
answered,

it.

What
guru
s

should

I
is

The

Bhatta

&quot;A

command
violate

it.

most strong, and the Shastras direct us not to Witness the Raghuvamsa, xiv. 53, and
xxii.
9.&quot;

Valmiki
to

s

Ramayan, Ayodhya-kanda,
All honoured

Then

the Master consented and permitted Govinda

him as the Master s favourite attendant, while Govinda made arrangements for all the Vaishnavs. He was accompanied by the two Haridases (who were surnamed the greater and lesser Ramai and Nandai, in tending the Master. chanters), Govinda s good fortune baffles description.
serve His* body.

106

CHAITANYA-CHARIT-AMRITA

[VIII
&quot;Brah

One day Mukunda Datta

said to the Master,

mananda Bharati has come to bring him hither.&quot; But He

see you.
replied,

Permit
&quot;The

me

to
is

Bharati

my He

should goc to him.&quot; So saying, went to Brahmananda, with all His followers. At
guru.
It is
I

who

the sight of

Brahmananda

clad in deer skin, the Master

grieved at heart, pretended not to have observed him, and asked Mukunda where the Bharati was. Mukunda
replied,
&quot;You

&quot;Here,

before you
It
is

!&quot;

do not know.
are

not he,
a

But the Master objected, but somebody else
out.

whom you
the

ignorantly

pointing
skin?&quot;

Why
this

should

Bharati

Goswami wear
reflected,
&quot;He

At
as a

Brahma
of pride

nanda inly

likes not
is

my

robe of deer skin.

He
tion

has spoken well.

A

skin

worn
it

mark

(of asceticism).
7

The wearing

from the W orld.

cannot give me salva Henceforth I shall renounce this
of

garment.&quot;

cloth brought,

ing the

The Master learnt of his thought, and had a which Brahmananda put on after discard skin. Then the Master bowed at his feet, but the

Bharati objected saying, &quot;These your acts are for instruct ing the people. Never bow down to me again, it frightens
are now two gods, viz., Jagannath the and you the moving god. You are the fair stationary, god, while Jagannath is the dark deity. These two (between them) have redeemed the world.&quot; The Master

me.

Here

demurred, &quot;The truth is that your coming has revealed two Brahmas at Purushottam your name is Brahmananda, and (you are) the fair-coloured moving Brahma, while Jagannath is the dark and motionless one.&quot; The Bharati cried out, &quot;Be thou the judge between us, Sarvabhauma, and attend to my logical dispute with Him. The Shastras
:

tell

us that creation

is

v^dbya, while Brahma

is

vydpak.

VIII]

MASTER MEETS BRAHMANANDA BHARATI

107

He

taking away my skin robe. This shows that one is vydpya. and the other is vydpak. Vide To the Mahabharat, Dan-parva, ch. 149, stanza 1091.

thy nature to admit defeat at bhaktas. Listen to another feat of
It is

thine.

my
I

life I

but

when
eyes.
s

saw

thee,
s

my
soul

Krishna
for

had worshipped the formless Deity, Krishna became manifest before name broke forth from my lips,

Krishna

image was stamped on
thee
as
is

my

heart and eye.

thirsts

thou resem blest Krishna.
as

My My

condition

truly like that of Billamangal,

described

in the Bhakti-rasdmrita-sindhu.&quot;

The Master
there.&quot;

rejoined,

&quot;Deep

is

so that whatever your eye glances on,

your love of Krishna, you see a Krishna
but
the

Bhattacharya
first

replied,

&quot;Yes,

only
flesh.
is

after

Krishna had

revealed

himself

in

Love

alone can enable us to see him.

His favour
cried

the (only)
&quot;Holy

means

of seeing

him.&quot;

The Master
art

out,

Sarvabhauma ? Your praise in hyperbole is satire in disguise.&quot; So saying He led^the Bharati to His own house and lodged him there. Ram Bhattacharya and Bhagaban Acharya waited on the Master, leaving all other works. Another day Kashishwar Goswami arrived and was
! !

God

Holy God

what

thou

saying,

to escort the

honourably lodged by the Master with Himself. He used Master to the temple of Jagannath, removing

108

CHAITANYA-CHARIT-AMRITA

[VIII

the crowd from before
unite
in

Him.

As

all

rivers

and brooks

the ocean, so did the Master s worshippers, wherever they might have been, all come together at His feet. He graciously kept them atvHis house. Thus have
I

described

the

Master

s

assembling

of

Vaishnavs.

[Text, canto 10.]

CHAPTER IX
The Grand Chanting
(

Bera Kirtan

)

One
bold to

day Sarvabhauma said, &quot;Master, He replied, submit a thing?&quot;
If
it is

may
&quot;Say

I

make
keep

thy say

without hesitation.
it*
not.&quot;

a proper request, I shall

Sarvabhauma said, &quot;Here is Pratap not, it, Rudra Ray, eager to meet you.&quot; The Master clapped His hands to His ears, murmured an appeal to God, and replied, &quot;Why such an improper speech, Sarvabhauma? For me to meet I am a hermit withdrawn from the world.
a king or a

woman
is

is fatal

like a

draught of

poison.&quot;

Sarvabhauma
this

entreated,

&quot;True

are thy words.
chief

But
of

Raja

a

votary

of

Jagannath and the

a king is only the deadly snake in devotees.&quot; &quot;Still, another form, just as the touch of even the wooden statue Say not so of a woman causes mental perturbation.

again.

you do, you will miss me from this place.&quot; Alarmed, Sarvabhauma retired to his own house. At this time King Pratap Rudra of the Gajapati dynasty arrived at Puri. With him came Ramananda
If

who first of The Ray delight.
Ray,
him,

all

interviewed

the

Master

in

great

prostrated himself, the Master embraced
tears

and the two shed

of

joy.

At

this

loving

intercourse, all the
&quot;I

bhaktas

wondered.

reported your behest to my king, my office, as you wished. I told him that

The Ray said, who relieved me of
if

he would

let

me

I

should remain

at

Chaitanya

s

feet,

as I no longer

wished to manage

affairs

(of state).

At the mention

of

110

CHAITANYA-CHARIT-AMRITA

[IX

name the king in delight rose from his throne and embraced me. On hearing thy name he was enraptured he held my hand and very graciously told me, Enjoy your salary as before, and adore Chaitanya s feet in freedom from all cares. I, worthless wretch, am unfit to
thy
;

behold Him.

Blessed are they in
is

life

that

adore Him.

Right gracious He, the son of Braja s lord. In -oome other birth He will certainlv grant me the sight of Him. I myself have not a tithe of the passion of devotion which
I

saw

in the

Raja.&quot;*

The Master
adorers
of

replied,

&quot;You

are the

foremost

of

the

Krishna.

He

is

fortunate

who

loves

you.

Krishna will accept the Raja because of the great favour he has shown to you. Vide Bhdgabat, XI. xix. 21, III. vii. 20, and two verses from the Adi Puran and the

Pad ma
the

Puran.&quot;

The Ray bowed
Puri,

at the feet of the four apostles, -viz.,

the

properly

met

Swarup and Nityananda, and Jagadananda, Mukunda, and the other
Bharati,
&quot;Ray
&quot;I
!

faithful ones.
Jagannath?&quot;

The Master asked, The Ray replied,
At
this
?

have you visited
going to see the
&quot;What

am

god thou

now.&quot;

the Master cried out,

hast

done,

Ray

Why
is

did

you come

to

me

before

visiting the

god?&quot;

The Ray answered,
the driver
;

&quot;My

feet are

my

carriage,

my

heart

as rider,

me
;

must go. hither, and did not suggest
first.&quot;

wherever they take me I, What can I do? My heart brought
the
ide^i

of

visiting

Jagannath

The Master

replied,

&quot;Hasten

to see the

god go to your kindred and home afterwards.&quot; At the Master s command the Ray went to see the god. Who can fathom the mystery of the Ray s devotion ?

He still refuses to grant interview we press* Him further He will go away from

At this the king lamented, &quot;His advent is place.&quot; redeeming the sinful and the lowly. He has saved Jagai and Madhai. Has He incarnated Himself with the
for

determination to deliver the whole world excepting Pratap Rudra, alone ? Well, He has vowed not to see me, and
I

I

now vow to give up this life if I cannot see Him. If am not rich in the great Master s grace, what boots my

kingdom, my body? Everything is useless to me.&quot; Hearing this Sarvabhauma grew alarmed, and he marvelled at the ardour of the king s devotion. So he not. The Master will surely take said, &quot;My liege grieve He can be compelled by love, and your love pity on you.
!

is

He cannot help doing you grace. suggest a device by which you can see Him. At the Car Festival, the Master with all His followers will
most profound
I
;

Still,

dance in rapture in front of Jagannath s car, and enter the garden in an ecstatic mood. Just then, clad in a plain
robe and reciting the Krishna-rdsa-panchddhydyi all alone, you will run and clasp the Master s feet. He will then

be oblivious of the outer world, and on hearing Krishna

s

name will embrace you as a Vaishnav. To-day Ramananda Ray has lauded your devotion to the Master, whose mind has been turned by At these words the king rejoiced and accepted this
it.&quot;

He learnt from the plan of meeting with the Master. Bhatta that the Bathing Festival would occur three days afterwards. Thus consoling the king, the Bhatta returned
home.
9

112

CHAITANYA-CHARIT-AMRITA

[IX

to see the

At the Bathing Festival, the Master greatly rejoiced but when Jagannath withdrew to ceremony retirement, He deeply mourned for it, and in anguish of
;

He
the

separation, like the milkmaids during Krishna s absence, retired to Alalnath, leaving His followers behind.

They

afterwards joined

Him, and reported
from
Bengal.

that

many

of

faithful

had

arrived

Sarvabhauma

brought the Master back to His quarters in Puri, and informed the king of the fact. Just then Gopinath Acharya arrived at the Court, blessed the king, and said,
&quot;Hark

thee,

Bhattacharya,

two hundred Vaishnavs are

coming from Bengal, all of them followers of the Master and very spiritual personages. They have appeared in the
city.

Arrange
food.&quot;

for their being given lodgings

and conse

order the Parichhd, to assign them lodgings &c., as they require.
replied,
&quot;I

crated

The king

shall

Show me,

Bhattacharya,

the

Master

s

followers
said,

arrived
to

from Bengal, one by
he knows them
I

one.&quot;

The Bhatta

&quot;Climb

the roof of the palace.
all,

Gopinath
each.&quot;

will point

know
while

none, though I

them out as long to do so.
the
three

Gopinath ascended
them.

will

introduce

So

saying
sent

to the roof,

the

Vaishnavs

came

near

on by the welcomed the Vaishnavs on the way with the Master, To the Rajah s query god s garlands and prasdd.
Bhattacharya
alter
said,
&quot;This

Damodar Swarup and Govinda,

one

is

Swarup Damodar,

the

ego of the Master.

That

is

His servant Govinda.

mark of Govinda successively garlanded Swarup Adwaita and bowed to him. But the Acharya knew not Govinda and asked who he was. Damodar Swarup

By

their

hands has

He

sent the garlands as a

honour.&quot;

and

answered

&quot;He

is

Govinda, a highly meritorious servant of

IX]

BENGAL VAISHNAVS SHOWN TO KING AT PURI

113

Ishwar Puri,

who had
is

ordered him to tend our Master,
&quot;

and by

Him

Govinda now retained.
asked,
&quot;Who

The king

is

the high spiritual chief to
?&quot;

whom
&quot;He

The Acharya replied, Adwaita Acharya, respected by our Master and highly honoured by all. That one is Shribas Pandit, and those^ are Vakreshwar Pandit, Vidyanidhi Acharya,
both have giverf garlands
is

They all follow Chaitanya and hold Him as their The king answered, &quot;The sight fills me with wonder. I have never before beheld such radiance among Vaishnavs. They are all resplendent of hue like a million
life.&quot;

Suns.
singing.

Never before have

Nowhere

else

heard such entrancing street have I seen such devotion, such
I
s

dancing, such shouting of Hari

name, and nowhere
it.&quot;

else

have

I

seen or heard the like of
&amp;gt;

Bhattacharya

said,

&quot;True

are thy words.

Chaitanya

has created this devotional procession-singing (sankirtan). His incarnation is for preaching religion in the Kali age
;

Him?&quot; The Bhatta answered, &quot;He alone whom Chaitanya favours even a bit can know Him as Krishna. He who has not Chaitanya s grace is nowise a scholar, as he sees and hears Chaitanya without recognizing the

from

God

in

Him.

Vide Bhdgabat, X. xiv.

28.&quot;

The king asked, &quot;Why are they all hastening to Chaitanya s lodgings without first visiting Jagannath The Bhatta replied, &quot;Such is the natural consequence of Their hearts are yearning to see the Master. devotion.
?&quot;

They

will see

Him
is

first,

and then led by
said,

Him

will visit

Jagannath.&quot;

The king next

&quot;Vaninath,

the son of

Bhabananda Ray,
quantity
needed?&quot;

or six porters to the Master s house.

conveying the mahd-prasdd by five Why is such a huge
&quot;Knowing that

The Bhatta answered, The king
objected,

the faithful were coming, .the Master

had
&quot;It

bidden
is

him

bring the
see

prdsad&quot;

the custom

for pilgrims to fast

on reaching a holy place (before they

the god).

But

fast?&quot;

The
inner
is

Bhatta answered,

rule of religion.

breaking their &quot;What you mention is the But in this path of devotion there is a

why

are these

men

subtle

meaning.

God

s

indirect

(or

general)

command
and
fast.

that pilgrims should first shave their heads
s direct

But the Master

(or

immediate) order
is

is

feasting on the prasad.
available, fasting
is

Where
;

the mahd-prasdd
it

not

the rule

but

is

a sin to refuse the
;

prasdd

when

the Master bids one eat
it

it

especially

when
one

He

is

distributing

with His

own

such blessedness

in order to fast?

hands, Before this

who

will reject

He had

IX]

BENGAL PILGRIMS MEET CHAITANYA

1

15

it before morning offered me the prasdd, and I had eaten He whose heart receives Chaitanya s rising from my bed and conventional religion, gracious call discards the Vedas Krishna alone. Vide Bhagabat, IV. and seeks refuge in
!

xxix.

43.&quot;

Then the king descended from the palace, terrace. He summoned Kashi Mishra and the Parichha officer
and bade them, &quot;The Master s followers have come to Him. Give them food and board to their comfort, and make it easy for them to see the god. Heedfully obey
the Master s behests.

Even when He does not speak
purpose.&quot;

out,

carry out His hinted

So saying he dismissed

them.

Sarvabhauma then went away to visit the temple. afar beheld Gopinath Acharya and Sarvabhauma from how the Master met the Vaishnavs. The Vaishnavs (from
to Kashi Mishra s house, leaving on their right. Just then the Master Jagannath lion-gate coming with His attendants met them on the way in great Adwaita bowed at His feet, but He embraced him. glee. In rapture of devotion the two were greatly excited, but in consideration of the occasion the Master composed

Bengal) took the
s

way

Himself somewhat.

The new

arrivals all

bowed

to

Him,

and He embraced and addressed each of them in turn, took them inside His house (which was filled with the throng of countless Vaishnavs), seated them by Himself, and personally gave them garlands and sandal-paste. Then Gopinath and Sarvabhauma arrived there and saluted
all in

proper terms. Sweetly did the
is

Master

address

Adwaita,

&quot;Thy

coming has made me complete
objected,
&quot;Such

to-day.&quot;

the nature of God.

He

But Adwaita is full and the

1

16
all

CHAITANYA-CHARIT-AMRITA

[IX

power, and yet He exults in the society of the faithful and ever disports in many ways with them.&quot;
source of

before [this your were ardently devoted me] you to me.&quot; At these words Shivananda was enraptured he prostrated himself on the ground and recited an extem
said,
&quot;I

To Shivananda He
introduction to

knew

that

;

pore Sanskrit stanza.
lay prostrate out of doors.

Murari Gupta, without coming to the Master at first, The Master searched for him,

IX]

CHAITANYA WELCOMES BENGAL BHAKTAS

II?

and many ran out to bring Murari in. Murari presented of grass himself before the Master holding two blades
the between his teeth as a mark of abject humility. As Murari stepped back Master advanced to yyelcome him, Touch me not, Lord, I am a sinner, my body shouting,
is

unworthy

of your

touch.&quot;

The Master
;

replied,

&quot;Away

of it pierces my with^your lowliness, Murari the sight He embraced Murari, seated him by So saying heart.&quot;

His side and patted him on the back. and repeated em Similarly, with words of praise the braces did the Master receive Acharya Ratna, Gadadhar Pandit, Gangadas, Hari Bhatta,
Vidyanidhi,

and

Then He asked, &quot;Where Purandar Acharya. But Haridas lay prostrate far away on the Haridas?&quot; he had first beheld edge of the public road, whence He had not resorted to the Master s recep
is

Chaitanya. tion, but stopped at a distance.
there to lead
of

The
&quot;I

devotees

hurried

him

in,

but Haridas said,

am

a

low person,

no

caste,

and debarred from going close
little

to the temple.

If I

can get a

there and pass
of
is

my

retired space in the garden, I shall lie time in loneliness, so that no servitor

Jagannath

may have anv

occasion to touch me.

That

my

prayer.&quot;

Master was pleased. Parichha arrived and and the Just then Kashi Mishra Delighted to see so many did obeisance to the Master. due courtesy. Vaishnavs, they were introduced to all with the Master, &quot;Permit us to make Then they entreated We have chosen arrangements for these Vaishnavs. them with the mahdlodgings for all and shall serve take the The Master replied, &quot;Gopinath prasdd.&quot; Vaishnavs with you and bestow them in the lodgings

At the report

of this speech the

!

&quot;8

CHAITANYA-CHAR1T-AMRITA

[IX

chosen for them.

who
I
is

will distribute

Deliver the mahd-prasdd to Vaninath, it to all. Close to my place is a very

lonely house in this flower-garden.

Let

me

have
said,

it,

as

need

it

for lonely meditation.&quot;

f\ le

Mishra

&quot;All

thine,

and

this

houses you please.
bidding.

Be

begging is needless. Take whatever We two are slaves waiting for your pleased to command us in whatever you
left
all

wish

for.&quot;

The two now
former was shown

the the lodging-houses, and the latter
;

with Gopinath and Vaninath

was given immense quantities of the mahd-prasdd (for the whole party). Thereafter Vaninath returned with the
consecrated rice and cakes, and Gopinath after cleaning
said, &quot;Hear, all ye Vaishnavs your respective lodgings. After bathing in the ocean and gazing at the pinnacle of the temple, come here
!

the lodgings.
to

The Master

Go

for

your

dinner.&quot;

After bowing to the Master, they were

away by Gopinath. Then He came to receive Haridas, who was chanting God s name in rapture. Haridas fell flat at the Master s to His bosom. feet, who clasped him Both wept in
to their quarters

led

fervour

of love,

the Master overcome by the
s.

disciple s

merits and the disciple by the Master
&quot;Touch

me

not, Master, I

am
&quot;I

Haridas cried, a low untouchable wretch.&quot;
touch

But the Master answered,

you

to

be purified

myself, because I lack your pure religion. Every moment you acquire as much piety as by bathing in all holy places, or by performing sacrifice, austerities, and alms-giving, or by reading the Vedas. You are holier than a Brahman or a sannyasil Vide Bhdgabat III. xxxiii. So saying He took Haridas into the garden and gave him a room
7.&quot;

all

apart, adding,

&quot;Live

here, chanting

His name.

Daily

IX]
will I

MASTER DINKS WITH BENGAL PILGRIMS

IIQ

come and

join thee.

Bow

to the discus

on the top

of the temple of Jagannath (which you can see from here). The prasad will be sent to you here.&quot; Nityananda,

Jagadananda, Damodar, and with Haridas.

Mukunda

rejoiced on meeting

quarters.

After bathing in the sea the Master returned to His Adwaita and his party also bathed in the sea,

and came gazed (reverently) at the pinnacle of the temple, seated them Chaitanya to the Master s house for dinner. order and Himself distributed the food. So in
proper
lavish

food to each.

was His hand that But all the

He

faithful held their

gave two or three men s hands back

from the dinner so long as the
reported this to

Master

fasted.
sit

Swarup

Him,

saying,

Unless you

down

to

meal, none else will dine.

Gopinath Acharya has invited

He has brought the party of sannyasis to dine with you. the Puri and Bharati were waiting for you. the prasad, and Do you sit down to dinner with Nityananda, while I serve
the
Vaishnavs.&quot;

Then

the

Master

carefully

sent

the

prasad to Haridas by the hand of Govinda, and Himself sat at meals with all the sannyasis, while the Acharya
served them in delight.

Swarup Damodar

and

Jagada

nanda served the and syrups, joyously shouting Hari s name every now and then. After they had dined and washed their hands, the Master gave each a garland and a sandal-paste mark.

Vaishnavs, who

ate all sorts of cakes

They then
arrived.

retired

to

their

lodgings

for

rest.

In the

evening they came to Him again, when Ramananda also The Master introduced him to all the Vaishnavs.

With the whole party He went to Jagannath s temple, and began to chant (kirtan). After the burning of evening

120

CHAITANYA-CHARIT-AMRITA

[IX

incense

Him

He began a sankirtan. The Parichhd presented with a garland and sandal-paste. Four parties sang on four sides, while in their midst
s
!
!&quot;

darling. Eight dholes and 32 cymbals were played on. All shouted &quot;Hari Hari and cheered. The blissful sound of kirtan penetrated through the 14

danced Shachi

regions to the empyrean.

As

the kirtan began, devotion

welled out

;

the people of Puri ran thither and marvelled

at the singing,

having never seen such transports of love

before.

Next the Master went round Jagannath s temple, dancing and singing, while the four parties of chanters preceded and followed Him. As He was falling down,
Nityananda held Him up. Men wondered as they beheld His weeping, tremour, perspiration, and deep shouting. The tears ran down His cheeks like jets from a syringe and bathed the men around. After dancing round the
temple for a long time,

He

performed kirtan behind

it,

the four parties singing in a high pitch, while Chaitanya danced wildlv in the middle. After dancing long He

stopped and permitted the four Apostles to dance with the
four parties,

Pandit, and Shrinibas

Nityananda, Adwaita Acharya, Vakreshwar while the Master from the centre
:

gazed on. Here He manifested a miraculous power every one who danced around Him saw that the Master was He manifested this power only gazing onlv at him
!

because

He

wished to behold

the

dance

of the

four.

Everv one noticed His attentive gaze but did not know how He could gaze on four sides Just as at the feast on the Jamuna s bank, Krishna in the midst of his com
!

rades seemed to be gazing at every one of them at the

same

time.

IX] BENGAL VAISHNAVS DANCE IN JAGANNATH

S

TEMPLE

121

As each came up to Him dancing, the Master firmly of Puri swam in clasped him to His bosom. The people
tion,

devo a sea of delight as they beheld such grand dancing, himself on hearing of the 7he and sankirtan.

king terrace of his splendour of the kirtan, ascended to the The sight increased it. palace with his Court to gaze at to the his admiration and his eagerness to be introduced
Master.

mony

After finishing the chanting and beholding the cere of showering flowers on Jagannath, the Master

returned

home with

all

brought to
all.

Him

plenty of

The Parichhd prasdd which He divided among
the Vaishnavs.
All the
kirtan in

Then he dismissed them and retired to bed. time they were with Him, they daily performed
this style.

[Text, canto n.]

CHAPTER X
Cleansing Jagannath
Before
s

garden-house

this, when the Master returned from the Sbuth, King Pratap Rudra Gajapati, eager to see Him, wrote to Sarvabhauma from Katak to get the Master s consent to

an interview.

On

was withheld, the king wrote again,
of the Master to intercede with
their favour I

Bhattacharya replying that the consent &quot;Entreat the bhaktas

Him
If

for

me.
not

Through

may

reach His

feet.

I like

my

king

ship

if

I

cannot gain His grace.

Chaitanya does not
throne and turn a

take pity on me, I shall give up
religious mendicant.&quot;
to the bhaktas, told

my

Bhattacharya in great alarm went
of the king s plight

them

and showed

them the
and

letter.

They marvelled
said,
it
&quot;He

at the

king

s

devotion to the Master
If

will never receive the king.
Him.&quot;

we

entreat
said,

Him,
&quot;Let

will only grieve
all

But Sarvabhauma

us
s

king

go to Him. We shall tell Him about the conduct without pressing Him to grant an inter

view.&quot;

to speak

So they all repaired to the Master s presence, eager and yet silent. He asked, &quot;What is it that you have all come to say? I see you have ^of something in

your minds.

Why
replied,

then
&quot;We

do

Nityananda
cannot keep

you not speak it out?&quot; have a prayer to make. We

it back, and yet we fear to speak. Proper or improper we shall report it all to you. If you do not see him the king wishes to turn hermit.&quot; The Master s

X]
heart

CHAITANYA URGED TO MEET THE KING

123-

softened by the speech, but with a see that you all wish to show of harshness He said, Not to speak of the at Katak take me to see the king me. next world, even the people (of the earth) will blame

was

secretly

&quot;I

!

Not
me.
are
(for

to

will condemn speak of other people, even Damodar Damodar s If I ever receive the king it will be with
request.&quot;

approval and not at your

Damodar
best

said,
is

&quot;You

God and

a free being.

You know

what

proper

me

a petty creature like you) and what is not. How can witness your grant lay down the rule to you ? I shall

ing him an audience of your

own
you

accord.

his love will you, love compels you, therefore

The king loves make you
your nature to

touch him.

A

free

God
in,

as

are,

it

is

be swayed by

love.&quot;

Nityananda broke

&quot;Where

is

the

man

that dares

bid you interview the king? But it is the nature of devoted ones that they give up their lives if they fail to obtain the object of their adoration. Witness how the
sacrificing

Brahman

s

wife gave up her

life

on

failing to

There is go out and see Krishna [Bhagabat, X. xxiii]. one way, however, if you will only listen to it, by which be saved you will not meet the king and yet his life will give him of thy grace thy wearing apparel, by getting
:

which he

will hold to

life.&quot;

The Master

replied,

&quot;You
fit.&quot;

are

all

highly

learned.

Do whatever you

think

Then Nityananda begged

from Govinda^ one of the dhotis of the Master, and sent adored the it by Sarvabhauma to the king, who gleefully Himself. cloth as if it were the Master Thereafter when Ramananda Ray came back from
the South and entreated the king to let

him

stay with

the Master, the king gladly consented, and pressed him

CHAITANYA-CHARIT-AMRITA
to entreat the Master,

[X

whose favourite he was, to grant the two arrived at Puri, and Ramananda waited on the Master and reported to Him the king s love and devotion. He repeatedly took occasion to mention the subject, being a minister expert in diplomacy, and succeeded in softening the Master s

him an interview.

Then

*

mind.
Pratap Rudra could not contain himself in his eager ness, and again pressed Ramananda, who begged the Master to show His feet only once to the
king.

But

Master replied, &quot;Judge for yourself, Ramananda, whether a hermit ought to receive a Such an king.
the

makes
&quot;You

interview ruins a hermit in this world and the next, and him a butt of ridicule.&quot; Ramananda pleaded,
1

are

You

are subject to

a sannyasi

God and your own master; whom fear you? none!&quot; The Master replied, am in human living habitations, and I fear worldly
&quot;I

dealings with
as
a

all

my

soul

and body.
is

Even

the

most

trifling failing of a

sannyasi
a

spot

of

ink on
&quot;You

talked of by all men, just white cloth cannot be hidden.&quot;

have saved (by your touch) many a sinner, while this king is a devotee of God and your bhaktal&quot; The Master parried the argument
urged,
thus,
&quot;Just

The Ray

as a jar full of milk

is

shunned

if

it

contains even one
all

drop of wine, so
defiled
it,

is

Pratap Rudra, clad in
Still,
if

the virtues,

by

his title of King.
.von to

you are keen about
f

introduce his
s

me.

The

Shastras say, the son

is

interview with the son will be equivalent to a meeting with the father.&quot;

one

own

self

born again.

My

The Ray reported Prince to the Master.
and dark, clad
in

and conducted the royal youth was handsome a yellow robe and so that he jewels,
it

to the king

The

X]

PURI RAJAH S SON INTRODUCED TO CHAITANYA

125

reminded one of Krishna.
thought
&quot;A

On

seeing him,
received

the Master

of

Krishna,

lovingly
is

him,

and

said,

very pious personage
all

this youth, the sight of

whom

makes
Blessed

men remember the Darling of Braja s lord. am I that I have seen him.&quot; So saying He

repeatedly embraced the Prince, who was transported by the touch and began to perspire, tremble, weep, exult and

felt rejoiced at his son s exploit, and in embracing his son the touch of the Master s person as it were. Thenceforth

the

lucky

Prince

was numbered among the
pass

Master

s

bhaktas.

So

did

He

His

time

blissfully

in

ceaseless

sankirtan with His followers.

He was

feasted with

His

companions by the Acharya and others successively. Thus some time passed and the day of the Car Festival
approached. At the outset He called for Kashi Mishra, the Parichhd minister and Sarvabhauma, and smilingly

beg to undertake the service of cleansing the Gundicha temple.&quot; The Parichhd replied, &quot;We are all me your servants, bound to do whatever you wish for. On
said,
&quot;I

has been laid the special

command

of

my

king to quickly

perform whatever you bid. task worthy of you but it
;

Cleaning the temple is not a do is one of your playful acts
;

whatever you like. But many pitchers and brooms will be Permit me to bring them here to-day.&quot; So he required. delivered to the Master a hundred new pitchers and
brooms.

126
,

CHAITANYA-CHARIT-AMRITA

[X

Next morning the Master rubbed His followers over
it.

with sandal-paste, gave each a broom and went with them
to^the Gundicha temple to clean cleaned the inside, the roof, and
First

He

the

throne.

swept and The two

temples, large and small, were swept and washed, and then

the dancing-hall in front.

The hundred bhaktas

plied their

brooms, the Master

in the

middle guiding them by His

own manner
His
fair

of sweeping.
s

chanted Krishna

Following Him they gleefully name while at work. The dust covered

form
s

The god
At
the

last all

then His tears washed the ground. was swept and then the court-yard. dining-hall the rooms were cleaned. He made a bundle of
;

now and

collection

of straw, dust

clothing and threw them outside.
too.

and pebbles in His outer So did His followers,

The Master
done

said,

&quot;I

shall learn the

amount

of the

labour

sweepings.&quot;

by each from the size of his bundle of So their bundles were heaped together, but

the Master

s

own bundle was

seen to exceed the entire

heap.

After cleansing the
again

interior,

He
to

divided the

work
place

among them,

telling

them

make

the

thoroughly tidy by removing all the fine dust, small straws and gravel. He rejoiced to see the cleansing
finished a

second time by His party of Vaishnavs. A hundred other followers had been waiting with a hundred

pitchers of water from the outset, for their turn.
as the Master called for water they placed the

As soon

hundred pots

before Him. He first washed the temple, top-floor, wall, and the throne in the interior. The water was dashed in earthen cups on to the top, and thus the upper walls were washed. He Himself washed the throne, while the bhaktas washed the inner shrine, and scrubbed it with their

XJ
own
(so

CHAITANYA SWEEPS AND WASHES GUNDICHA
hands.

127

Some poured water on
feet,

the Master s hands,

some on His

consecrated).

and some covertly drank up the water Some begged this water from others.

After the temple had Lteen cleansed they poured water into the drain and thus the court-yard was submerged. With

His own cloth the Master wiped the building and the It took a hundred pitchers of water to wash the throrfe.
temple.

The

purified temple

became

spotless,

cool

and

deli

cious, like
filled their

His own mind

laid bare to view.
if

A

hundred

pitchers at the tank, or,

crowded
filled

out, at the
in,

well.

A

hundred bhaktas brought the
off

pitchers

while another hundred ran
did not draw water.

with the empty ones.

Only

Nityananda, Adwaita, Swarup, the Bharati, and the Puri
(In their hurry) many pitchers were knocked together and broken, but men brought hundreds of new pots to replace them. They shouted Krishna Krishna as they filled their pots, or broke them, delivered
I
!

the filled pitchers or begged for new ones. No other was uttered there Krishna s name became a mystic
;

word word

to express all their different purposes.

In ecstasy of devo
did alone the

tion the Master chanted

Krishna

s

name and

hundred men, as if He had put forth a hundred in washing and scrubbing. He also went up to each to instruct him, praising those whose tasks were well done and gravely chiding those who were slovenly. &quot;You have done well, teac^i others to do the like,&quot; at these words

work arms

of a

of
all

His they were put on the
their heart.

alert

and did their work with
the

Then they washed
in

Jagmohan*

the

*

A
10

quadrangle

front

of

the

inner

shrine,

where the wor

shippers stand

when gazing on

the idol.

CHAITANYA-CHARIT-AMRITA

[X

dining room, the dancing-hall, the court-yard, the kitchen, the environs of the temple, and all nooks and private
places.

at the

Just then an honest simple Bengali emptied his pitcher Master s feet and drank the water. At this the

Master turned angry and sorry.
for the instruction of others

He

inly felt pleased, but

calling

out to

Gauriyd.
salvation?

Swarup &quot;Look He has washed my

outwardly professed anger, at the conduct of your
feet

in

God

s

temple and
I

drunk the water.

From

this sin

where can

hope

for

Your Bengal man has caused me this misery.&quot; Then Swarup took the man bv the nape of his neck, shoved him out of the temple, and on his return entreated the
Master to pardon the man. The Master was now satisfied. He seated all in two rows and sat in the middle, picking

see

up straws and brambles with His own hands. shall what a heap the gleaning of each can make. He whose collection is small must forfeit his cake and syrup to me Thus was the temple made clean, cool and pure, like His own mind. The water running down the drain looked like
&quot;I
!&quot;

a

new

river flowing to the ocean.

then cleansed the Man-lion temple in and out, rested a little, and then set up dancing. And in the same

He

manner He swept the roads
midst like a raging
pale, being thrilled,
lion,

in front of the temple. The bhaktas danced around, while the Master danced in their

perspiring,

and roaring.

trembling, turning After washing His body

in advance, showering down tears, while the bhaktas washed themselves clean, like unto the deluge of rain from the clouds in the month of Shrdvan. The loud

He marched

sankirlan

filled

the sky, the vigorous dance of the Master

shook the earth.

The

resonant singing of Swarup pleased

X]

MASTER DINES IN GUNDICHA GARDEN

I2Q

the Master,

who danced wildly in delight. After dancing took rest at the proper time. thus, Shri Gopal, the son of the Acharya, when allowed by

He

the Master to dance,
fell

&amp;lt;was

so

overcome by devotion that he

down

in a

fit.

The

father hurriedly took
to

him up

in his

arms,

and was

afflicted

see

his

breathing stopped.

Uttering with a sky-splitting roar the &quot;spell of Nrisingha&quot; he dashed water on the youth s face. But the youth did
not regain consciousness, in spite of all their Then Acharya wept, the bhaktas wept too.
laid
efforts.

The

the Master His hand on the youth s breast and cried out, &quot;Rise and lo at the cry Gopal came round. The Gopal!&quot;
!

bhaktas danced chanting Hari s name.
After
a short rest,
followers in the tank.

On

dry clothes, bowed to garden, with His followers around Him.

Master disported with His from the water He put on Nrisingha, and went to sit in the
the
rising

Then Vaninath, Kashi Mishra and Tulsi Parichhd, brought accompanied by to Him the maha-prasad, rice, cakes, and syrup, enough to

below them, in due order. The garden was filled with them. ,The Master repeatedly called for Haridas,

who from
Govinda

afar off replied,
I

&quot;Partake

bhaktas, Master.

am

all

of thy repast with the too unworthy to sit with thee.

prasad outside the gate.&quot; Knowing his intent, the Master did not press him further. The food was served up by Swarup, Jagadananda, Damodar,
will afterwards give

me

130

CHAITANYA-CHARIT-AMRITA

[X

Kashishwar, Gopinath, Vaninath and Shankar, while the bhaktas shouted Hari! Hari! at intervals. The Master remembered the picnic on the Jamuna bank which Krishna had held of yore. He checked, as inopportune, the rapture

which seized His mind (at the thought), and me with sauce and fry only, and let the said, bhaktas have the sweets. Being omniscient He knew
of devotion

Serve

*

who

liked

which

dish,

and directed

Swamp

to serve each

according to his taste.

Jagadananda,

in the course of his

serving, dropped sweet things unawares on the Master s
plate, and though the Master angrily protested, he supplied more by force or cunning, as such serving was his delight. As Jagadananda came there on his rounds again and gazed at the sweets he had served before, the Master in fear of him ate a little of them, lest Jagadananda should himself
fast
!

Swarup with

his

hands

full of

sweet prasdd stood
little

before the Master praying

&quot;Taste

a

of this

maha-

prasdd and see what Jagannath has eaten!&quot; He placed them on the plate, and the Master moved by his kindness,
ate a
their
little.

Thus

wonderful

did these two bhaktas repeatedly show tender regard for Him. Sarvabhauma,
to

who sat at the Master s side, The Master ordered sweets
and repeatedly pressed

smiled at their loving conduct. be served to Sarvabhauma
to
eat.

him

Gopinath Acharya

placed nice dishes before Sarvabhauma and said sweetly,
&quot;Bhattacharya
!

where
feel

Whence do you
Sarvabhauma
grace has

your former line of conduct now? such supreme bliss ? Answer me that.&quot;
is
&quot;I

replied,

was

a sophistical disputant.

made me

attain to this fortune.

Your The Master is

the only Gracious One. Who else could have turned a crow (like me) into a garuda (the favourite bird of Vishnu) ? Formerlv I used to howl with the sophist jackals, and now

X]

PLEASANTRY BETWEEN ADWAITA AND NITYANANDA
s

131

out of the same mouth I utter Krishna

name

!

What was
disciples,

my

former concourse with externalist logician
is

and what
waves!&quot;

this society of saints like

merging
It is
!&quot;

in the ocean

The

Mastei* said,
I

&quot;Your

devotion to Krishna
.

had already matured (before
that has

met you)

made

us

all

devoted to Krishna

your society There is none

like the Master, in the three worlds, to exalt the glory of

the

bhakta and to soothe a

bhakta

s

heart.

Then

the

from the leavings of His plate, Mastei; sent cakes and syrup to each bhakta by name.

Adwaita and Nityananda,

sitting
&quot;I

together began

a

have dined in the same mock quarrel, the former saying, Who knows what my fate row with a hermit (abadhut). The Master Himself is a will be in the next world?
sannyasi, and as such
is

above defilement from food-contact

(with a casteless
say.

man
a

like

an abadhut}, for so the Shastras
therefore

But

I

am

Brahman householder, and
It

liable to defilement.

has been a great sin on

my

part

to dine in the

same row with
replied,

conduct and character are

man whose unknown to me
a
&quot;You

birth, pedigree,
!&quot;

Nityananda
According

are

Adwaita

Acharya.

Adwaita system (Monism), the duty is abstract bhakti. He who accepts your theory recognizes only one principle and no second. With such a
to the theory of

person as you have I dined

!

I

know

not what led

me

to

join your company.&quot; one another kuthe garb of abuse.

So they wrangled,
the

really praising

After

the dinner,
to each of

Hari

loudly enough

to

split

Vaishnavs rose up shouting The earth and heaven.

Master gave

Next the
their

them a garland with His own hand. waiters, Swarup and the other six, sat down to Govinda laid aside the repast within the room.

CHAITANYA-CHARIT-AMRITA
leavings of the Master
s

[X
to

plate,

to

be given

Haridas.
of this

The bhaktas and even Govinda
hallowed food.

himself took a

little

Various are the sports of the free God,

such as this ceremony of washing and cleaning. For a fortnight the people had been denied sight of the god Jagannath [while his image was being painted and their grief changed into joy when, anew] the
1

;

at&quot;

expiry of the period, the eye-painting (i.e., the last stage) being over, they could again see him. The Master went
thither with
all

His followers.

First

making

a lane through the crowd, next

marched Kashishwar, went Govinda with

a bowl of water. In front of the Master walked the Puri and the Bharati, and by His side Swarup and Adwaita, the

Anxiously did He go temple and in passion of longing stepped beyond the rules, asking to see the fair face of the god in the dining room. The thirsty eyes of the Master ardently
to

other bhaktas bringing up the rear.

Jagannath

s

sucking in eyes surpassed the blooming lotus in beauty, his cheeks flashed radiance like a polished turquoise mirror, his lower lip was sweet as the Bdndhuli flower, a light smile spread a ripple of nectar over his form. As the
a lotus.

drank

in the face of Krishna, like a pair of bees

The god

s

bhaktas gazed on, the charm of the god
increased every
gratification
;

s

countenance
with
its

moment

;

their

thirst

increased

their eyes could not

move from

that face.
till

Thus
noon,

did the Master with His following gaze at the god

perspiring, trembling, weeping incessantly, and again checking these outbursts in order to have a clearer
deity.

view of the

At the time

of

bhog

He

began to

sincr

kirtan, forgetful of everything else in the bliss of gazing. The bhaktas led Him back to His quarters at noon. The

servitors offered to the

god a double quantity of prasdd,

X]

EVE OF JAGANNATH S CAR PROCESSION

133

knowing that the Car Festival would take place next
morning.
[Text, canto 12.]

CHAPTER XI
Ht

The Dance before Jagannath
followers

s

Car.

Next dav the Master took care to bathe with. His before it was dawn. Pratap Rudra himself accompanied by his Court showed the Master s bhaktas the ceremony of Jagannath leaving his throne to taKe his
seat in the car.

Girt round by Adwaita, Nityananda and

other bhaktas, the Master delightedly witnessed the scene.

The stout pdndds [attendants on an idol] like so many wild elephants, conveyed Jagannath in their arms, some holding the god s neck and some his feet. A strong thick rope was fastened to his waist, and the pdndds raised the
image by pulling at the two ends of the rope. Thick and high heaps of cotton were placed at different points, and the god was raised from one and quickly rested on another of them but the touch of his feet broke up the heaps and scattered the cotton with a loud sound. (In fact)
;

Jagannath supports the universe

;

who can move him ?
Shouts of
rose up, but

He moves
&quot;Great

of his

own

will,
!

to disport himself.
!&quot;

nothing could be heard amidst the clang of many instruments of music. Then Pratap Rudra, with his own hands, swept the path with a golden broom-stick, and sprinkled sandal water on the ground. He was a king accustomed to sit on the throne, but in as much as being so high he did such
s grace. The Master rejoiced at the sight, and this lowly service of the king gained for him the Master s regard.

Lord!

Master

Master

lowly services, he gained Jagannath

XI]

JAGANNATH

s

CAR DRAWN BY BHAKTAS

135

marvelled as they beheld the trappings of the high as the It was covered with fresh gold and car. Hundreds of fly- whiskers and Sumeru mountain.

Subhadra and Balaram two others. fifteen days had Jagannath remained (behind a dallying in secret with Lakshmi, and now with

her leaVe he came out for a ride in his car to give delight The fine white sand on the road suggested to his adorers. a river bank, and the gardens on both sides made the place
look like Brindaban.

Jagannath went

along in

his

car,

pleased with what he saw on both

sides.

Bengali athletes

dragged the car joyfully. It sped at one time, slackened In fact it at another, and sometimes stopped altogether. moved of its own will, and not under the force of men.

Then

the Master with His

bhaktas sandal paste and garlands
of 24 singers

own hands gave Then He

to

the

divided
in

the chanters (kirtanids) into four parties,
all

consisting

chiefs being

Swarup and

and eight men playing on the khol, their Shribas. Then He bade Nitya-

nanda, Adwaita, Haridas, and Vakreshwar dance. In the first party Swarup was the leading singer, while the other

Damodar, Narayan, Govinda Datta, Raghav with them danced and Shri Govindananda Adwaita. Of the second party the spokesman was
five

were

Pandit

;

^

Shribas, his followers being Gangadas, Haridas, Shriman,

Shuvananda,
Nityananda.

and

Shri

Ram

Pandit.

Here

danced

Mukunda

led the third party, consisting of

Vasudev, Gopinath, Murari, Shrikanta, and Vallabh Sen, The fourth party with Haridas Thakur as the dancer.

CHAITANYA-CHARIT-AMRITA

[XI

was composed of Haridas, Vishnudas, Raghav, Madhav Ghosh and his brother Vasudev Ghosh, their leader being Govinda Ghosh, and their dancer Vakreshwar Pandit. Other parties of kirtan singers were formed by the pilgrims from the Kulin village, (with Ramananda and
Satyaraj as
(with
their

dancers),

the

Acharyas

of

Shantipur

Achyutananda as their dancer), the men of Khand (with Narahari and Shri Raghunandan as their In
dancers).

short

four

parties

preceded the

car

walked on the
parties played

flanks,

and one

in the rear.
all,

on 14 khols in

two These seven the music of which
of

of Jagannath,

maddened the Vaishnavs

present.

The cloud
their eyes

Vaishnav

enthusiasm melted in showers, along with the nectar of kirtan.
the
three

dropped tears
of kirtan filled

The shout
all

worlds

and drowned

other

sounds.

The

Master visited the seven positions shouting &quot;Hari&quot; and &quot;Glory to Jagannath!&quot; with uplifted arms. Another miracle did He manifest: at the same moment He was present with all the seven parties, so that each cried out, &quot;The Master is with us. Out of His grace for us He has not gone elsewhere.&quot; No one can
describe the inscrutable

power

of the Master,

only

the

pure-souled esoteric bhakta can

know

it.

Jagannath,
car.

pleased

with the sankirtan,

stopped his

At this Pratap Rudra marvelled exceedingly became overcome with excess of devotion. He

and

spoke of

the Master s greatness to Kashi Mishra, who replied, &quot;You are, O King, fortunate beyond limit.&quot; The king and

Sarvabhauma exchanged
favours can

glances, secret manipulation of Chaitanya

as
;

none

else

knew the

only those

whom He

know Him

;

cannot recognize Him.

He

without His grace even Brahma had been delighted with the

XI]

MASTER LEADS KIRTAN ROUND CAR

137

lowly service done by the king, and for that reason had revealed His mystery to him. True, He had shown Himself to the king only indirectly but who can pierce
;

Chaitanya? Sarvabhauma and through this illusion Kashi Mishra were amazed at the grace shown to the
*&amp;gt;f

king.

Thus

did the Master play for some time, singing and

making His followers dance, now assuming one form, now many, ever putting forth His powers according to the work to be done. In the ardour of play He forgot Himself, and wished not to put a stop to it. Every moment did He do supernatural feats, as He had in a
preceding
birth

performed

rasa

and

other

sports

at

Brindaban

Dancing thus, the Master on the wave of enthusiasm
to

swept the
the

people away As Jagannath was going

the

Gundicha

garden-house,

Master performed

god for a long time. First He made His bhaktas dance, and then, wishing to dance Himself, united the seven parties, placed nine men (Shribas, Ramai, Raghu, Govinda, Mukunda, Haridas, Govindananda, Madhav, and
kirtan before the

Govinda) under Swarup to sing and move in the Master s company, while the other parties sang around Him. After

bowing

to

Jagannath, with folded palms and uplifted face
:

the Master prayed
Salutation
to

is the divine God, the and benefactor of the protector of fyahmans and kine, To Krishna, to Govinda, I bow again and universe.

impetuously with loud roars, He moved in circles, like a lathe. Wherever His feet touched the ground, the &quot;earth
with
its hills

and oceans trembled.

He

manifested stupor,
all

perspiration, joyous weeping, tremour, turning pale,
sorts

of

helplessness,

pride,

exultation

and

humility.

Stumbling He rolled on the ground, like a golden hill thrown on the earth. Nityananda and Adwaita hastened to raise Him up in their arms, shouting Hari! Hari.
first

Three circles were formed to keep the crowd back. The was formed by Nityananda, the second was composed

Mukunda and other bhaktas locking their hands together. Outside Pratap Rudra with his ministers formed another ring to keep the spectators in check. The king, with his hand resting on the shoulder of his primeof Kashishwar,

was gazing in absorption at the Master s dance. As Shrinibas, sunk in devotion, was standing before the king, the prime-minister touched him and said &quot;Step aside.&quot; But Shrinibas in the ardour of his dancing was of all else. He was pushed repeatedly and at last forgetful
minister,

grew angry and slapped the minister to stop his pushing. At this the minister in anger wanted to rebuke him, but Pratap Rudra checked him saying, &quot;Blessed art thou, to be touched by him. Such happiness has not been my
share!&quot;

Not

to speak of the people,
at the
at

even Jagannath himself

wondered and gazed

dancing of the Master, stopped his car, the dance with winkless eyes. Subhadra and

XI]

CHAITANYA DANCES BEFORE JAGANNATH S CAR
at the sight

139

Balaram smiled in delight
all

of

the

dance.

A

strange change came over the Master while dancing with

His might

:

all

the eight spiritual phases (sdt-wik bhdb]

manifested themselves at the same time.

His hair stood

on end, with their roots in the skin bulging out, like a His teeth clashed Shimul tree pirt round with thorns.
together fearfully, as
if

they would be dislocated.

Blood

and sweat ran over His body. He lisped ja ja ga ga His eyes poured down tears like syringes, inarticulately. and moistened the men around.
at times

flower.

Fair was His complexion, turning into rosy, at times resembling the Mallikd At times He stood inert, at times He rolled on the
at

ground

;

times motionless like a dry wood,

at

other

times prostrate on the ground and breathing faintly, to the alarm of His bhaktas. At times water oozed out of His
eyes and nostrils and foam out of His mouth,
as the

moon

sheds bubbles of nectar.
for Krishna, collected

Shuvananda, mad with passion and drank up that froth highly
;

fortunate

was

he.

After dancing violently for some time the Master wished to manifest another mood. Leaving the dance He bade Swarup sing. Swarup, knowing His taste, began,
&quot;I

have met the lord of

my

life,

For ivhose sake I had been withering in the

fire of Cupid.&quot;

Loudly did Swarup sing delight danced tenderly.

this burden, while the

Master in
car

Slowly Jagannath
it.

s

moved

on, Shachi s son dancino- before

With eyes

fixed on

Jagannath all danced and sang. (At times) the Master walked behind the car with the party, of kirtan singers, His arms making the action of song. When Chaitanya
lagged
behind,

Jagannath

stopped his

car

;

when

the

14

CHAITANYA-CHARIT-AMRITA

[XI

Master walked ahead the god propelled his car slowly. Thus did the two urge each other on
!

In the course of dancing another change of mood came over the Master with uplifted Lcms He loudly recited
:

the following stanza.

(Kavya-prakash,

I.

canto 4 and also

Paddvali

c.

380).

Again and again did He read the stanza, of which the meaning was known to Swarup only. It meant in effect that as the milkmaids at Kurukshetra were delighted to see Krishna, so was the Master gratified at the sight of Jagannath. Under that emotion He had the burden sung

At last Radha prays to Krishna, &quot;You are (by Swarup). the same [beloved] and I am the same [lover, as during your incarnation as Krishna], and yet Brindaban steals

my

Brindaban again Here there are crowds and the din and bustle of elephants, horses and
heart.

Appear

at

!

chariots there only flowery woodlands, the bee s mur Here you are dressed as a mur, the cuckoo s cooing King girt round by warriors, |;here you were a cow-boy,
;
!

in the

company

of flute players
I

of the ocean of bliss

Brindaban.
again.

heart be gratified.&quot; In the ardour of His devotion the Master recited the stanzas of

Take me Thus only can my

Here I have not a drop used to taste in thy society at with thee to dally at Brindaban
!

Bhdgabat, voicing Radhika s longing. But people could not understand the verses Swarup
;

In Swarup s company had the Master day and night enjoyed the sense of these verses in His house. During

His dance the same emotion overcame

Him

;

so

He

recited

XI]

CHAITANYA

S

RAPTURE AT SIGHT OF THE IDOL

141

the stanzas and danced gazing at Jagannath. Swarup, fortunate beyond expression in being absorbed body and
soul in the Master,

sang, while the Master drank in his

music in abstraction.
sat

Under passion

s

down and with bowed head
finger.

traced

sway the Master letters on the

ground with His

Swarup prevented Him.
accord with the Master
to every
s

Lest His finger should be hurt, Swarup s song was in exact

emotion

;

he gave a vocal shape

mood

of the Master s heart.

As He gazed at Jagannath s lotus-like face, flashing the sunlight, his beautiful eyes, his perfumes, robes, garlands and ornaments, the ocean of joy surged up in the
in

Master
rapture

s

heart,

a

wild

storm
a

swept

through
the

Him

;

and

wildness

raised

tumult,

different

emotions fought in

Him

like hostile armies.
it

A

passion

rose, a passion subsided,

came

to terms with another,

and
gold

at

last

His

asserted
;

itself.

normal mood of spirituality The Master s body was a pure

(sdtwik)
hill

of

His emotion a tree with every flower in bloom. The sight drew the hearts of all with the nectar of love He moistened their minds. All the servitors of Jagannath,
;

all

the

courtiers

of
all

the

king,

the

pilgrims,

and

the

residents of Puri,

marvelled at the Master s dance and

rapture, and

all felt

devotion to Krishna.

In enthusiasm

The pilgrims by they danced, sang, and set up a din. the dance increased the happiness fourfold. joining
Jagannath hiniself Master s dance.

moved

on

slowly

to

witness

the

Thus dancing, the Master advanced to where Pratap Rudra stood, and was about to fall down when the king
held

On seeing him the Master recovered com up. and cried shame on Himself for having touched a posure

Him

142

CHAITANYA-CHARIT-AMRITA

[XI

King, a worldling, adding, &quot;In his rapture Nityananda has ceased to be heedful [of me]. Kashishwar, Govinda and others, too, are at a distance.&quot; True, the Master had
been pleased to see Pratap Rudra numbly serving Jagannath as a sweeper, and had meant to meet the king, yet He professed anger in order to warn His followers against
consorting with worldly-minded men.
at the

Master

s speech,

The king grieved but Sarvabhauma told him not to
is
;

lose heart,

&quot;The

Master

instructing His followers
a proper time for

He is only pleased with you by means of you. I shall seize You will then go and entreating Him.

meet

Him.&quot;

Then
behind
it

the Master walked round the car, and standing

pushed

it

with His head.
;

At His push the car

ran on with a clatter

the people around shouted Harif
led His followers

Hari!

Next the Master

before the cars of

away to dance Subhadra and Balaram, and when that
s

was done

He

returned to dance before Jagannath

car.

So the cars reached Balgandi, where they stopped, and on the left were the Jagannath looked on both sides abodes of Brahmans in cocoanut groves, on the right a flower garden resembling Brindaban It is the rule that Jagannath breakfasts here on ten million dishes.
:

Every devotee
and
courtiers,

of Jagannath,

whatever his position,
of

offers

his best food to the god.
all

The

king, his wives, ministers

Puri, great and small, the pilgrims from various lands, the people of the pro
citizens

vince,

all offered him their respective bhog. No order was observed, each deposited his offering of food in front, behind, on the two sides of the god, or in the garden, wherever he could find a spot. The crowd grew immense

Rudra entered the garden alone, casting off his royal robes and dressed as a [common] Vaishnav, according to the advice of Sarvabhauma. With folded hands he took per mission of every bhakta and then mustered enough courage
to fall down clasping the Master s feet. The Master lay on the ground, His eyes closed in love the king eagerly nursed His feet. Pratap Rudra recited the stanzas of the Rdsa dance, (Bhagabat, X. xxxi. i). Infinite was the
;

Master
cried

s delight as
on.&quot;

&quot;Go

He heard When the

the verses, and

He

repeatedly

king proceeded to the stanza

beginning with &quot;The nectar-like discourse of thee/ the Master in devotion rose up and embraced the king, saying &quot;You have given me many priceless gems. I have
nothing to give in return, save this embrace.&quot; So saying He read the verses over and over again, both quivering

and showering
&quot;The

tears.

nectar-like discourse of thee,

O

darling!
sages,

is

life

to -the afflicted,

the

theme

of praise of
it

to

and

the

antidote
peace.

to

sin.

The hearing

does good and gives
it

Blessed are they

who

spread

far

and wide on
(Bhaga-

earth, for they are truly givers of
bat,

much

alms.&quot;

X. xxxi.
king,

9).

Crying the giver of much alms,
the

the Master embraced

not

lowly service

knowing now who he was. The king s had won for him the Master s pity, who now

XII]

CHAITANYA EMBRACES PRATAP RUDRA
a gift of His grace without any inquiry.
of Chaitanya s grace,

145

made him
the power

Lo

!

which bears
&quot;Who

fruit

without

questioning.

The Master
s

asked,

art

thou,

my

benefactor, that hast pcwred

by surprise

into

my

ears the

nectar of Krishna

deeds?&quot;

The king
servants.&quot;

replied,

the slave of thy slaves.

My

only desire is that

am you may
&quot;I

make me
it

the servant of your

Then

the Master

revealed His godhead to the king, forbidding
to

him

to tell

Though knowing everything at heart, He showed as if He did not know that the visitor outwardly was a king. The bhaktas extolled the king for his good
anybody.
fortune.
self,

Pratap Rudra took leave after prostrating him and then with folded palms bowed to all the bhaktas,

and went away.

At noon the Master with His
and

followers

breakfasted on the plentiful prasdd sent by the king by

Ramananda. The prasdd from the Balgandi bhog was excellent and of infinite variety, but none of them was cooked food.
the hands of Vaninath, Sarvabhauma
[Details of the dishes.]

Knowing
resolved
to

the fatigue of the kirtan singers, Chaitanya

feast

them.

He

seated

them

in

rows and
given

began to serve the food Himself. one leaf and ten cups of Key a leaves.

Each man was

Swarup informed

Him
to sit
circle

that as

down

to meal.
all

none would dine before the Master, He ought Then the Master sat down with His
to their
fill.

and fed
Master

The

excess of prasdd that

was
food.

left

over sufficed to feed a thousand men.
s

Govinda,

at the

bidding, brought in beggars to eat this
feast the

At the

sight of the beggars

Master taught

them

Hari s name, and they were carried away of love as they shouted Hari-boL on the stream
to chant

Now

came the time

for dragging the car of Jagannath.

146

CHAITANYA-CHARIT-AMRITA
athletes pulled at the rope,

[XII
but the car did

The Bengal
not move.

So they gave up the work

in

despair.

The
set

king and his Court hastened thither in alarm.
the wrestlers to draw the car ancv applied his to it but still the car did not move. Then
;

He

own hand
powerful

elephants were harnessed to the car, but

it

did not ad

vance a step in spite of their utmost efforts. Hearing this the Master arrived with His followers and gazed at the
furious

elephants pulling at the car. The elephants shrieked at the blows of the goad, but the car stirred not, and the people lamented.

Then the Master took away the elephants, gave the ropes to His followers, and Himself pushed the car from behind with His head. The car sped along rattling. The bhaktas merely held the ropes they had not really to
;

pull, as the car

advanced of
Glory
to

itself.

In delight the people
!&quot;

shouted

&quot;Glory!

was heard. Gundicha garden, the people marvelling at the power of Chaitanya. They set up a roar of &quot;Glory to Gaurchandra At the sight Glory to Krishna-Chaitanya of the Master s might, Pratap Rudra and his courtiers
!
!&quot;

No other sound Jagannath In a twinkle the car reached the gate of the

swelled with enthusiasm.

Then

the servitors performed

the ceremony of dismounting Jagannath from his car and

conveying him to the Gundicha people. The three images were placed on their thrones, and the ceremony of the gods* bath and dinner commenced. The ^Master began a
joyous dance and kirtan in the courtyard in delight. His love welled out in blissfulness, and the sight of it swept away the beholders in a torrent of love. In the evening

He

witnessed the adoration with lamps, and came to the

Ai-totd garden for reposing.

Adwaita

and

eight

other

XII]

WATER-SPORT IN INDRADYUMNA^S TANK

147

leading followers invited

Him

for nine days.

rest as many got a chance of entertaining were days in the &quot;four months,&quot; while the rank and file of His followers had n day free for each individually so two or three of them combined to give Him a joint enter tainment on one day. Thus did the Master play at dining out. After His morning bath He visited Jagannath, where He danced and
;
-

Among the Him as there

sang with His followers, now bidding Adwaita dance, now Nityananda, Haridas, Achyutananda, Vakreshwar or some other bhakta. Thrice in the day did He sing kirtan in the

Gundicha garden, imagining that Krishna had come to Brindaban and that the period of separation was over. Cherishing in His heart the idea that Krishna was then dallying with Radha there, He remained absorbed in that
emotion
(of gratification),

acting in

many gardens

the feats

of Krishna at Brindaban,

disporting in the tank of Indra-

dyumna, splashing His bhaktas with water,
splashed

while
circle,

they

Him

from

all sides,

now forming one

now

many, and clapping their hands while croaking like frogs. Sometimes a pair of them wrestled in the water, the Master looking on to see who would win. Adwaita and
Nityananda
the former
tried to overwhelm each other with water was beaten and vented his feelings in abuse.
;

Vidyanidhi struggled with Swarup, Shribas with Gadadhar, Raghav Pandit with Vakreshwar, Sarvabhauma with

Ramananda Ray.

gravity of the last two disappeared and they became boys again Seeing their excitement the Master smiled and said to Gopinath Acharya, &quot;Both are

The

!

grave scholars and venerable men, but they are like wild boys. Stop them.&quot; Gopinath replied,

acting
&quot;When
it

the ocean of your grace surges up, a single drop of

can

CHAITANYA-CHARIT-AMRITA
easily

[XII

drown

tall

to speak of these

mountains like Meru and Mandar, what two small stones? It is thy grace only

that has given the nectar of

lild to one whose life was formerly spent in chewing the dvy husks of logical dis

Laughing, the Master brought Adwaita there and made him lie on his back on the water like the Shesha serpent, while He Himself reclined on him (like Vtehnu).
putation.&quot;

Thus did He act the lild of Vishnu reposing on the serpent. Adwaita, putting forth his strength, began to float on the water bearing the Master.
After disporting in the water for some time He re turned with His followers to the Ai-totd. At the Acharya s house He dined with His leading followers. The prasdd

brought by Vaninath served to feed the other followers. In the evening He visited the god and danced before him,

and

at night returned to the

garden to sleep

garden, in company with His bhaktas He sported as at Brindaban. The trees and creepers blos
the

In

somed

at

His

sight, the bee

and the black-bird sang, the

zephyr blew.
alone singing.

Under each tree He danced, Vasudev Datta Each (bhakta) sang under a different tree
;

other kirtanids joined the Master in singing, forgetful of all else in the vehemence of their love.

After performing this woodland sport,

He went

to

the Narendra tank for water-sport. Thenpe He returned to the garden and dined out with His bhaktas. For the nine days that Jagannath remained at Gundicha, such was

the Blaster

s life.

He

lodged in the large flower garden
for

named Jagannath-vallabh. When the time came

the

ceremony of Hard-

XII]

WHY

JAGANNATH VISITS GUNDICHA GARDEN
king
spoke
earnestly
to

149

Panchami,
triumph.

the
is

Kashi Mishra,
of

&quot;To-morrow

Hora-Panchami,

the

day

Lakshmi

s

dour, so that the

Let the celebration be of unprecedented splen Ma^er may be filled with wonder. Let
be made for the ceremony. fly-whiskers and umbrellas be

extraordinary arrangements

Let coloured cloths, bells, and brought out of my wardrobe as well as Jagannath s, be decorated. Let the flagstaff, flag, bell, &c. let set forth with varied music and litter be (Lakshmi s) The expenditure should be double (the ordinary), dance*. so that the ceremony may eclipse the Car festival. Act so
that

the

Master

may be drawn
it.&quot;

to

come out with His
His
party
visited

followers to behold

Next

morning the

Master

with

to the temple Jagannath at Gundicha, and then returned Kashi festival. eager to behold the Hora-Panchami and His party Mishra with great honour seated the Master

in a

about a good position. Chaitanya wished to hear asked Swarup, &quot;Though particular emotion and smilingly

Jagannath

lives at

Dwaraka, manifesting

his natural be-

.

From- the temple he goes to pretext of a ride in his car. The parks here resemble Brindaban he visit Brindaban. on the longs to see them therefore, and leaves his temple From the temple he goes to of a ride in his car.
;

pretext

Gundicha and there disports day and night in the many take Lakshmi with him?&quot; gardens. But why does he not

Swarup answered, &quot;Listen, Master, to the Lakshmi has no access to Brindaban, as Krishna
mates there are milk-maids.
ravish Krishna s
sets out
heart.&quot;

reason.
s

play

on the plea of accompany him. His dalliance

So none but the latter can The Master continued, &quot;Krishna a ride. Subhadra and Baladev
with
the

milk-maids

is

CHAITANYA-CHARIT-AMRITA

[XII
Krishna
fly into

done

in secret in the parks,

unknown

to others.

does not overt offence.

Why

then does Lakshmi

a rage at his journey to Gundicha?&quot; &quot;Such is the nature of a loving mistress. the part of her sweetheart rouses her Just then

Swarup

replied,

Indifference on

anger.&quot;

Lakshmi arrived

in

bearing flags, flywhiskers, umbrellas and standards, with many musicians, and preceded by the dedicated A dancing-girls (devddsi).

Lion Gate, riding a golden litter and accompanied by rows of men

an angry mood set with many

at the
ei:is,

hundred

richly

dressed

hand-maids

bearing

betel-leaf

caskets, goglets of water, fans and fly-whiskers, display of wealth and retinue came in her

and much

train.

Her

maids chained the chief servitors of Jagannath and dragged them to her feet, punishing them like thieves and fining them heavily. She beat them till they almost fainted, and abused them in feigned anger. The Master s followers
laughed hiding their faces with their hands as they beheld the forwardness of Lakshmi and her maids.

[Swarup
illustra

gave a long explanation of Lakshmi s mood, with tive quotations from Sanskrit treatises on love].

motive in leaving such wealth for poor As he was laughing Lakshmi turned to

&quot;Behold, your god has left such splendour and gone to the Gundicha garden for the sake

chastise him, saying

of flowers, leaves and fruits

!

Why

does the chief of the
Lakshmi!&quot;

wise act thus?

Bring your lord before

So

XII]

CHAITANYA INSPIRED WITH RADHA^S PASSION

151

saying,

Lakshmi

ants tied

handmaids brought the Master s attend with their waist-bands, made them bow at her
s
s)

mercy.

They beat (Jagannath
s

car
like

with their
thieves,
shall

sticks,

and treated Jagannatk
cried with

officers

until

they

folded hands,

&quot;To-morrow

we produce
pacified

Jagannath before you.&quot; returned to her abode

Then Lakshmi was

and
s

[Swarup again shows Lakshmi

conduct as natural in a true lover]. The Master listened with absorption to his exposition of the pure emotion of Radha, and began to dance in

Sing on!&quot; He His enthusiasm welled forth cried with ears on the alert. on hearing the song of the love-making at Brindaban, and He flooded the village of Puri with devotion. Lakshmi
rapture while

Swarup

sang.

&quot;Sing

on!

went back danced on
parties

to
till

her

own

place

in

time,

but the Master

the third quarter of the day.

The

four

grew

tired with singing,

but His ardour became

doubly intense. Under the influence of Radha s love He became an image of the passion. Nityananda seeing Him from afar prayed to Him, but came not near in consi None but Nityananda could hold deration of His ecstasy.
the Master [and force Him to stop dancing]. His ecstasy did not cease, and the kirtan therefore had to continue.
So,

exhausted.

Swarup by gesture informed Him how the party was At this the Master came to Himself, and

returned to the garden. After taking rest He had His midday bath, #nd dined pleasantly with His party on the

many

dishes sent from Jagannath s and

Lakshmi

s prasdd.

In the evening

He

bathed again and visited Jagannath,

dancing and singing before the god. He sported in the Narendra tank with His bhaktas, and held a picnic in the garden. Thus He spent eight

*52

CHAITANYA-CHARIT-AMRITA

[XII
of

days, after which

came the return journey

Jagannath
in

in his car to his temple, at

which the Master

supreme

delight danced and sang as during the outward ride

When
Master

returned

Jagannath again occupied his throne, the with His followers to His quarters.

[Text, canto 14.]

CHAPTER
The Dinner
,

XIII
s

at

Sarvabhauma

House
with His

-Thus did the Master

live at the Nilachal

followers,

In engaged in dancing, singing, and delight. He used to visit Jagannath to the first year (of His stay) whom He bowed, hymned, danced and sang. When the the temple god s Upala-bhog was offered, He issued from and took Haridas home with Himself, and there chanted

Hari s name. Adwaita arriving there adored the Master, washed His feet with perfumed water, rubbed Him all over with round His neck fragrant sandal-paste, placed a garland

and the tufted Tulsi flower on His head, prostrated him with folded self at the Master s feet, and adored Him
palms.

The Master adored
left
&quot;I

the Acharya with the flowers

and Tulsi leaves
the verse

over on the ritual tray, and recited

what thou art!&quot; Then sound with His lips and had a laugh He made Thus did the two honour each other. at the Acharya. The Acharya repeatedly asked the Master to dinner.

bow

to thee, that art

a playful

*

The Master with His
different

party

dined at the houses of the
days.

bhaktas on successive
in

Thus

did
all

spend four months
festivals of

His company, witnessing

they the

Jagannath.
s

On
of

Krishna
s

Nativity

Day took

place the ceremony

which the Master with His bhaktas personated the cowherds [of Mathura]. On His own shoulders did He carrv the loads of milk and curds

Nanda

grand

festival, at

J

54

CHAITANYA-CHARIT-AMRITA

[XIII

ceremony, shouting Hari s name. Kanai Khuntia played the rdle of Nanda and Jagannath Mahanti that of the queen of Braja. With Pratap Rudra himself, Kashi Mishra, Sarvabhaunia, and the Parichhd
(minister) Tulsi, the
all

to the place of the

their

bodies
said,

Adwaita
shall

Master danced and sported, spattering milk, curds and yellow liquid. &quot;Bear with me when I tell the truth. I
with

know you
!&quot;

a staff

At

this the

He tossed it in He swung it round
sides,

cowherd only if you can brandish Master began to play with the staff. the air and caught it repeatedly as it fell.
for a

stick

His head, behind, before, on the two and between the legs, spectators laughing. The circled round and round like a lathe, all men
at the sight.
staff.

wondering
with his
of these

Who
At

two

?

Similarly Nityananda too played can fathom the deep cowherd mood the king s command, Tulsi Parichha

brought out a costly cloth, once worn by Jagannath, and tied it round the Master s head. [Other clothes] were
presented to the
Master.

Acharya and other followers of the Kanai Khuntia and Jagannath Mahanti, in their enthusiasm, gave away all the wealth of their houses. At this the Master was greatly delighted, and bowed to ^them
as his parents (i.e., as Nanda and his wife, the fosterparents of Krishna). In deep spiritual exaltation did He return to His quarters. Thus did

the day of the storming of Lanka, the Master with His followers played the part of the monkey army [of Ram]. the
of

On

Chaitanya play.

the Bijaya-dashami,

Hanuman, He
!

seized a branch

Transported by spirit and broke it off as if it
in a rage,
&quot;Where

were the citadel of Lanka, shouting
thou,
!

art

Ravan Thou hast kidnapped the Mother of the World. Wretch I shall destroy thee with thy kith and

XIII]
kin.&quot;

MASTER

S

CHARGE TO HIS APOSTLES
at

155

The people marvelled
!

His passion and exclaimed

&quot;Glory

glory

!&quot;

So, too, did

He

witness the celebration

One day of Rdsa-ydtrd, Dipdvali and Utthdn-divddashi. in secret, the nature of He and Nityananda farmed a plan which His followers afterwards guessed only from the
result.

Calling
to

all

His bhaklas together,

He

said,

&quot;Return

y

all

Bengal.

Come

here every year and

visit

the

Gundicha garden with honourably laid His command,
me.&quot;

On Adwaita Acharya
&quot;Teach

he

the lesson of faith

in

Krishna

to

all

men,

down

to

the

Chandals.&quot;

Nityananda was bidden, &quot;Go to Bengal. Freely proclaim the gospel of devotion and love. Ramdas, Gadadhar and and then I shall be with some others will assist you. Now
you,

and standing unseen shall witness your dancing.&quot; Embracing Shribas Pandit, He clung to his neck and said the kirtan at your house I shall always tenderly,
&quot;In

dance.

You

alone

of all

men

will
all

be

able

to

see

me.
to

Give my mother this cloth and her and beg her pardon for all my
a

this prasdd
faults.

bow
act

I

have turned
an
of

monk

leaving her service

;

this

has

been

irreligion

and not
;

of religion

on

her love

service to

her

is

my part. I am bound by my religion. It has been
Tell her to have pity on
.

madness on

my

part to quit

it.

What me, as No mother finds fault with a crazy child need have I of monachism ? Love is wealth to me I must have gone out of my mind when I turned sannyasi. At
;

her

commancj I am staying at the Nilachal. I Daily do I go occasionally go home to see her.
;

shall

and

behold her feet
not admit
it

she feels a delighted sensation but does

as true.

One day

[for instance] she

cooked

rice, five or six

vegetable soups, sdk, mochdghanta, fried

patal,

nim

leaves, lemon, bits of ginger, curds, milk,

and

156

CHAITANYA-CHARIT-AMRITA

[XIII

Saligrdm.

cream, and offered these many dishes to Taking up the prasdd she lamented, All these were Nimai s favourite dishes. He is not here. Who
sugar

and

thing.

On

seeing the empty dish v- she wiped her tears

went there quickly and ate up every On seeing the empty dish she wiped her tears thing. and asked, Who has eaten the rice and soups? Why s the dish empty? Has the young Gopal (idol) eaten them up ? Or has an illusion seized my mind ? Has some
[at her grief].

So

I

;

Or did I by mistake So thinking she looked again at the cooking-pots and found them full, to her wonder and suspicion [of defilement by some beast or demon]. She then called Ishan, had the place cleaned, and offered rice to the god Gopal afresh. Thus, whenever
animal came in and devoured them?
all ?

serve no food on the plate at

me on
there)
is

she cooks nice dishes, she weeps in eager desire to feed them. Her affection compels me to eat (the food
;

and she

disconsolate.

day.

Say overcome

pleased at heart, though outwardly she This happened on the last Bijayd-dashami unto her and make her believe.&quot; Though
is

in

making

this

speech, the Master composed

Himself in order to bid farewell to the bhaktas.
devotion has
story
of

To Raghav Pandit He spoke feelingly, made me your servant. Hear,
his

&quot;Your

pure
the

all

ye,

serving

Krishna

in

the

excellent

manner.
his

Let
five

me

speak
as

most pious and of one thing only,
bhog.^ In his place quarter anna each].

namely
cocoanut

offering
at

of cocoanut

sells

gandds

[i.e.,

Though

his orchards

have hundreds of cocoanut
of

palms

yielding lakhs of fruits, yet wherever he hears

very sweet cocoanuts, he procures them at the price of four annas for one, even from 20 miles distance. Every day

XIII]
he

RA GHAV S SUPREME DEVOTION TO KRISHNA

e

157

strips the fibre off five or six fruits

and cools them in

water.

Then

at

bhog he smoothes them and making small

holes at the top offers the fruits to Krishna,

who

drinks

the milk within, and leaves the fruits
liquid at different times.

empty or full of is empty of milk, the Pandit rejoices, cracks the nut and spreading th kernel on a hundred dishes, offers them to Krishna,

When

the

fruit

while

he

meditates

outside

(the

god

s

dining

room).

and leaves the dishes bare, or At this the Pandit s fills them again with the kernel. devotion grows and he swims in the ocean of love.
Krishna eats the
offering,

One day
to

his servant
;

&amp;lt;loor

god he happened to touch the wall above with his hand and then placed the same hand on the fruits. On seeing
this the Pandit

be

offered to the

brought ten cleaned cocoanuts but while waiting outside the

threw away the

fruits as defiled

and un

worthy

of offering to the god, because the dust raised

by

the feet of people entering at the door sticks to the wall above. By such pure loving service he has surpassed the

world

Similarly whenever he hears of any good fruit

like plantain,

fully

mango, or jack, them dear, washes, buys

in far off villages, he care
cleans,

and

offers

them

to

the god.

So, too, vegetables, roots, fruits, chird, hurum,

confects, cakes, sweet drinks,
pickles,
scents,
cloth,

ornaments,

condensed milk, kdshandi, and the pick of all
all

things he offers cleanly to the god. unmatched an$ soothes the eyes of

His loving service who behold
it.&quot;

is

So saying the Master embraced Raghav, and showed due respect to the other bhaktas. To Shivananda Sen he spoke in terms of honour, &quot;Do you look after Vasudev
Datta,
his

who

is

so charitable that every

day

s earnings,

saving nothing.

day he spends all But he is a house-

158

CHAITANYA-CHARIT-AMRITA

[XIII

support his kinsmen.

holder and ought to save, for without saving a man cannot You have the charge of the income
(his affairs properly).

and expenditure of his house.

man
all

arrange

In your capacity as head -Come every year with
taking care of

the bhaktas to the Gundicha garden,

them.&quot;

To
&quot;Come

the

pilgrims

from the Kulin
year

village
silk

He
cloth

sa?.d,

here

every

with

striped

(for

Jagannath).

Gunaraj Khan wrote the Shri Krishna Vijay,
sentence
of
life,

one

devotional
is

Krishna

the lord of

my

which, has made

Nanda

s

darling

me

the

bondsman

of his line. village
is

Not to speak of you, even a dog of your dear to me, above all others.&quot;
&quot;I

At

this Satyaraj

the Master,

devotion?

I

Khan and Ramananda too entreated man how can I practise The beg thee to lay commands on me.&quot;

am

a worldly

;

Master replied,
I

&quot;Ever

serve Krishna, ever serve Vaishnavs,

ever sing Krishna

s name.&quot;
?

Satyaraj asked,

&quot;How

shall

know

a

Vaishnav

Tell

me

of his general character

The Master answered, &quot;Whosoever utters name even once is to be honoured above all other men Krishna s name alone washes away all sins and kindles many forms of faith. It does not make a man
istics.&quot;

Krishna

s

wait for religious initiation or priestly ministration, but as soon as the word is formed on the tongue, it redeems
all

men down
s

to the

Chandal

caste.

Along with

that,

Krishna

destroys our bondage to the world and draws the heart to the love of Krishna. Vide Shridhar
s

name

Swami
utters

stanza in the Paddvali, xviii.
s

Therefore, he

Krishna
such.&quot;

name alone
from

is

truly a Vaishnav.

who Honour
were

him

as

Of

the

pilgrims

Khanda

the

leaders

XIII]

MUKUNDA

S INTENSE

LOVE FOR KRISHNA

159

Mukunda-das, Raghunandan, and Narahari. To the first, Shachi s son spoke thus, &quot;Tell me truly whether you are the father and Raghunandan your son, or the converse?
Dispel
that

my

doubt.&quot;

Mukunda

replied,

&quot;I

verily believe

Raghunandan

is

my

father and I his son, because our
him.&quot;

devotion to Krishna has been imbibed from

The

delighted Master broke out, &quot;True are thy words. who gives us faith in Krishna is our guru.&quot; Bliss it

He
is

to

the IVJaster to unfold the greatness of bhaktas, and He holds forth on the subject through five mouths as it were.

He said, &quot;Hark ye about pure and deep love, like un alloyed gold. Outwardly he is a physician royal and serves his master. But who can fathom his heart s
Turning
to

His

followers
It is a

Mukunda

s faith.

devotion

Musalman king was him about medicine, on a high dais, when a
?

One day

the

talking with

servant held

Nawab s head. At the sight (of Krishna s crest), Mukunda in a rapture of devo tion tumbled down from the height. The Nawab, think
a peacock- feather fan over the

ing that he was overcome by death, dismounted, restored him to his senses, and asked where he had been hurt.

Mukunda replied that he did not feel much pain. Then Nawab s query about the cause of his fall, he replied that he was subject to epilepsy. The Nawab was very
to the

wise, he discerned the real reason and thenceforth regarded

Mukunda

as a great

devotee.&quot;

at Krishna s temple, in front of which there was a tank with a Kadamba tree blooming all the year round on its ghat. Daily two flowers blossom

Raghunandan served

ed

there

(as

if)

derived

from

Krishna.
&quot;Your

The Master
is

continued, turning to

Mukunda,
s to serve

business

to earn

money, Raghunandan
12

Krishna.

His heart has

100

CHAITANYA-CHARIT-AMRITA
desire.

[XIII

no other

Let Narahari remain with

my

bhaktas.

Do you

three ever perform these duties

respectively.&quot;

Graciously

He

addressed the

two brothers, Sarva-

bhauma and Vidya-vachaspati, &quot;Krishna is at present manifest in the form of wood and water, the sight and ablution of which saves mankind. As the wooden god
Bhagirathi.

he lives at Puri, while the deity as water is the nv-er Let Sarvabhauma worship the wooden god
his
for

merly often tempted him saying, Passing sweet is the lad of Braja s lord, O Gupta Krishna is God himself, in
!

all

His

fulness, the refuge of
all

all.

Love

is

pure, clean, the
all virtues

source of

passions (ras), the ocean in

which

are stored like gems.

He

is

wise, expert, sedate, the chief

of the masters of emotions.
is

Sweet

is

his character, sweet

his fascination

;

his sports are

marked by cleverness and

Worship that Krishna, seek refuge in him. The His heart cannot accept any other object of adoration. respect for me somewhat influenced him and he replied
skill.

that he

was

my

servant, ready to do

my

bidding, without

free will. Going home, he was restless at the thought of giving up his idol Raghunath, and cried, How can I quit So he the feet of Raghunath? Kill me to-night, O Lord
!

spent the whole night watching and weeping, sore at heart.

In the morning he returned, clasped my f feet and cried, I have sold my head at Raghunath s feet, and cannot draw it away now, so great would be the pain of it. I
cannot leave Raghunath s feet, and on the other hand thy command will be disobeyed. I have no help for it. Take
pity, therefore,

on me,

O Kind One

;

and

let

me

die before

XIII] VAISHNAV SACRIFICES HIMSELF FOR MANKIND
thee, so that the conflict within

your purpose. the devotion of servants of this kind that ought to be offered at the Lord s feet, when the Lord draws away His
It is

O

Gupta,

as

my

wottls have

not

shaken

fQetf the devotee does not let

go his grasp.

That

I

urged
faith.

you repeatedly was only

to test this

your earnest

You

are

Hanuman

himself, the servant of
?

Ram.
is

Why

then should you leave his lotus feet

This

that Murari

Gupta [addressing the other bhaktas], the very life of me. My heart breaks to see his meekness of spirit. Then He embraced Vasudev, and dwelt on his merits
&quot;

with a thousand tongues.

The

Datta, blushing to
&quot;Thou

hear
hast
of

own praise, begged at come down to deliver the
his

the Master s feet,

world.

Grant one prayer

mine.

One
let

!

can be easily granted, if thou wiliest, O Gracious My heart breaks to see the sorrows of mankind.
It

Lay thou the

sins of the rest of

mankind on my head

;

me

suffer in hell

under the load of their

sins, so that,

Master, thou mayest remove the earthly pangs [i.e., birth on earth] of all other beings.&quot; These words melted the

Trembling and weeping He answered in request is no surprise, coming from who are a Prahlad. Full is Krishna s grace on you. you Krishna brings to fruition whatever his servants ask for he has no other work than to gratify his servants wishes.
Master
s

heart.

broken accents,

&quot;This

;

You have prayed
the universe.
(I

for the salvation of all the creatures of

say) they will all be delivered, without

suffering for their sins.

The

task

is

not too

Krishna,
(alone)

who

is

omnipotent.

Why

should
for

much for he make you
(their)

undergo the due chastisement

sins?

l62

CHAITANYA-CHARIT-AMRITA

[XIII

Those whose good you desire are Vaishnavs, all of whose Witness the Brahma sins are removed by Krishna.
Samhitd,
&quot;At

v. 60.

your mere wishing, the universe will be redeemed. Ten It is no labour for Krishna to deliver all men. million figs (dumbur) can grow on one tree similarly ten
;

million universes float in the water of the Pure.

The

tree

knows not the

and perishes. So, too, set free [from re-birth], Krishna does if one universe is not regard it even as a trifling loss. Endless are Krishna s
loss, if

a fruit drops

possessions.

They

are girt round

Vaikuntha and other places belong to him. by the ocean of the Cause of Creation.

Countless illusive universes float in that ocean, just as a The pot of oil-seeds may float in the ditch round a city.
loss of

one seed-grain out of it matters nothing. Krishna does not feel the loss if one universe Even if illusion and all the universes subject to

So, too,
is
it

gone.
perish,

Krishna does not mind the loss. The illusion [-created world] is no more to Krishna than a she-goat is to the

owner

of ten millions of

cows giving inexhaustible milk.

Vide Bhagabat, X. Ixxxvii, 10.&quot; In such terms did the Master speak of the different

His followers, embrace and give them leave. They wept at parting from Him, while His mind, too, was saddened. Gadadhar Pandit stayed with Him and was
merits of
all

settled

by

Him

at

Jaleswar

[in

Jagannath-Puri].

The

Puri,

Jagadananda, Swarup Damodar,

Da modar
f

Pandit,

Govinda, and Kashishwar,
Puri.

these lived with the Master at

He

visited

Jagannath every morning.
solicited

One day vSarvabhauma
palms
thus,
&quot;Now

Him

with

folded

that

all

the Vaishnavs have returned

to Bengal, I

have got an opportunity of entertaining you.

XIII] MASTER A GUEST AT SARVABHAUMA

S

HOUSE
month.&quot;

163

Be pleased

to

be a guest at
&quot;It

my

house

for a

The

I is opposed to my rules of duty. Master replied, can t do Sarvabhauma persisted, &quot;L,et it be for twenty days only.&quot; feut the Master objected, No, that
it.&quot;

opposed to the rules of a sannyasi.&quot; Sarvabhauma came down to fifteen days, but the Master insisted on dining with him for one day only. Then Sarvabhauma, clasping His feet, begged for ten days out of which the
too
is

Master gradually reduced
for five days only.

five,

and accepted the invitation

prayer, saying,

Then Sarvabhauma made another &quot;There are ten monks with you, out of

whom
you

the Puri will dine with

me

for five days, as I told

Damodar Swarup, my friend, will go to my before. house with you and at times alone. The other eight will be my guests dining singly for two days each. Thus a month is filled up with engagements. I fear lest I should
fail to

show due

hospitality

if

so

many monks come

to

me

together.

You, too, will visit my house with your shadow, and sometimes in the company of Swarup Damodar.&quot; Glad of the Master s nod [of assent] he invited Him that

very day. The Bhattacharya s wife was called Shdthi s mother she was greatly devoted to the Master and a very mother in tenderness. [The cooking, the courses, and the
;

dinner described in great detail].

The Master
rice&quot;

said,

&quot;It

is

impossible to eat so
replied,
&quot;I

[viz., three maunds].
is

The Bhatta

much know
[as

what

a sufficient quantity for you.

At Puri you

Jagannath] eat bhog 52 times a day, and the quantity for each time is hundreds of loads. At Dwaraka you [as King

Krishna dine daily] at the houses of your 16,000 queens, 18 mothers, and the Yadav clan. At Brindaban you
dine twice daily
at the

houses of your kinsmen and cow-

164

CHAITANYA-CHARIT-AMRITA

[XIII

At the Govardhan sacrifice heaps of rice were brought for you, in comparison with which my dishes form less than a mouthful. You are God indeed. I am Consent to take only a little a wretched little creature. mouthful of food at my house.&quot; Smiling, the Master sat
herd comrades.

down,

the

Bhatta

serving

Him

with

the

prasdd

of

Jagannath.

Just then there came

Amogh,

the son-in-law

of Bhattacharya

and the husband of Shathi.

He was

a

Kulin and a

fault-finder.

He

wished

to see the fesding,

but could not come, as Bhattacharya kept watch at the When Bhattacharya was busy serving door stick in hand
!

the prasdd,
to criticise,

Amogh came
&quot;What
!

in

and looking

at the rice

began

a single

monk

is

eating this rice, on
fill
!&quot;

which ten or twelve others can feed to their

Hearing

these words Bhattacharya looked over his shoulders, and

his mother-in-law

His father-in-law cursed him and s widowhood. That night Amogh spent in hiding, and next morning he was seized with cholera. At the news that he was dying, Bhattacharya exclaimed, &quot;The gods are on my

Amogh

fled

away

prayed for her daughter

side,

immediate

and are doing my work. A sin against God bears Witness the Mahabharat, Bana-parva, fruit. ccxli. 17, and Bhagabat, X.iv.3i.&quot; When Gopinath Acharya went to see the Master,
in

answer to a question about Bhattacharya, he said, &quot;The couple had fasted at night. Amogh is dying of cholera.&quot; At this the merciful Master hastened therd&quot;, laid His hand on

Amogh
s

s

breast
a

and
fit

said,

&quot;Pure

by nature
sit

is

this

Brahman

heart,

place for

Krishna to

on.

Why

have you seated the Chandal Envy here, and thus defiled a very holy spot ? Your sins are ended by the society of

Sarvabhauma.

When

sin is

gone,

men

recite

Krishna

s

XIII]
name.
will

CHAITANYA REVIVES A DYING MAN
Rise, thou,

165

Amogh

!

chant Krishna

s

name.

Soon

God have mercy on
up with the cry

you.&quot;

At

these words,

Amogh
to

rose

of Krishna! Krishna!

and began

dance in an ecstasy, of devotion,
standing stockstill, perspiring, lisping. at seeing the surging up of his love.
IVf aster,
fault.&quot;

weeping, trembling, The Master smiled

holding His feet, &quot;Gracious With this he slapped his own cheeks
!

But he begged the Master forgive my
till

they

were swollen. Gopinath Acharya held his hand to stop him, and the Master stroked his body to console him say related ing, &quot;You are an object of affection to me, being servants and dogs of his Even the very to Sarvabhauma.
offended.

house are dear to me above all others. Chant Krishna s name.&quot;

Thou

hast not

So saying the Master came to Sarvabhauma s house, who clasped His feet, but the Master embraced him, took
His seat and began,
&quot;Amogh is

a child.

He

cannot offend.

Why

are

you

fasting,

why

are

you angry with him ?

bathe, visit Jagannath, and break your fast soon, want to please me. I shall wait here so long as

Up, you you do
if

not return with the prasdd (for your dinner).&quot; Clasping His feet Sarvabhauma asked &quot;Amogh was dying. Why
did you revive
him?&quot;

The Master
if

replied,

&quot;Amogh

is

your

child.

The

father, especially

he

is

the nourisher,

does not take note of the offence of his boy. He has now do you then look his sin is gone turned Vaishnav
;

;

kindly on
the god.
bath.&quot;

him.&quot;

The Bhatta

said,

&quot;Go,

Master, to see

I Shall quickly join

you
!

there after taking stay here.
it.&quot;

But

He

replied, &quot;Gopinath

prasdd comes to him, inform me of to see the god, while the Bhatta bathed, prayed, and dined. This Amogh became extremely devoted to the Master.

my When the Then He went

1

66

CHA1TANYA-CHARIT-AMRITA
s

[XIII

A

very sedate man, he incessantly recited Krishna [Text, canto 15.]

name.

CHAPTER XIV
The Return
,

to

Bengal
that the Master

Pratap Rudra grew sad

when he heard
;

wished

to visit Brindaban calling Sarvabhauma and Ramananda, the king entreated them, &quot;The Master s mind is inclined to go away from Puri. Try to keep Him here. Him this kingdom is of no delight to me. Try Without every means to detain the hermit.&quot; When the Master was taking counsel with the two about making a pilgrimage

to Brindaban,

and

set

they said, &quot;Wait to see the Car Festival, out in the month of Kartik.&quot; In Kartik they
is

urged,

&quot;It

mid- winter now.
Festival.&quot;

Better set out after wit

nessing the Swinging

So they plied all arts to not their consent in fear and gave put off His departure of parting with His company. True, the Master was a Yet He did not depart free agent, under nobody s control.
;

against the wishes of His followers. In the third year of His stay, the Bengal followers wished to go to Puri. So, they all resorted to Adwaita

Acharya,

who

set

out joyfully to see the Master.

Nitya-

nanda, though charged by

Him

to

stay in Bengal

and

preach the faith of love, nevertheless went to see Him. Who can understand the display of Nityananda s love?

Who
Ratna,

can

number the bhaktas
Shribas,
(the

that

started?

Vidyanidhi,

Ramai, Vasudev,

Acharya Madhav,

and Govinda
their

three

brothers),

Raghav Pandit with
Narahari and

his casket fitted up, the residents of the Kulin village with

striped

silk

cloth

(for

Jagannath),

*68

CHAITANYA-CHARIT-AMRITA
of

[XIV
of

Raghunandan
went
;

Khanda,

in

short

all

the

bhaktas

who can count them ?
^

Shivananda

Sen

made

arrangements about the stages of the road, and guided the whole party in comfort, supplyirg all their needs and securing lodgings, as he knew all about the road to Orissa.

That year the ladies too set out to visit the Master With the Acharya went Achyuta s mother, Malini with Shribas Pandit, with Shivananda his wife and son named
:

Chaitanya-das, with Acharya Ratna his wife. All the ladies took from their houses all kinds of choice things

formerly dear to Him, to feed the Master with. Shiva nanda looked after their needs, provided them with lodgings by winning over the officers of the halting stations (ghdtidl),

and everywhere nourished them with provisions. At Remuna they saw Gopinath (idol), at whose temple the Acharya danced and sang. Nityananda knew all the
servitors of the

god

;

The night was passed among them the twelve

so they highly honoured the party. there Nityananda distributed
;

(bhog) presented by the servitors. Then Nityananda told them the whole story of Madhav Puri, the installation of the Gopal, the begging of sandal by Gopal, the stealing of kshir by Gopinath for the Puri. as he had heard it from

pots of condensed milk

The Vaishnavs rejoiced. So they wended their way to Katak. After visiting the Witness Gopal they spent the night there. Nityananda
the Master.
told the legend of the god, to the increased delight of the

Vaishnavs, the Master.

who pushed on

to Puri, eager at heart to

meet

they reached Athdra-nal& (Bridge of 18 spans), Govinda, sent by the Master with two garlands to

When

welcome them, met the party and placed the garlands on the necks of Adwaita and Abadhut Goswami, to their

XIV]
intense

BENGAL PILGRIMS VISIT PURI AGAIN
bliss.

169
of

There

the

two began

the

sankirtan

Krishna and advanced dancing.
followers, sent
at the

Next Swarup and other by the Master, received them with garlands
*

When they reached the Lion Gate, Himself came out to meet them all. He took Chaitanya them to see Jagannath, and then led them to His own
Narendra Tank.
lodgings.

With His own hands He served them the

They prasdd brought by Vaninath and Kashi Mishra. were tfien sent to take rest in the houses respectively occu
pied by

them in the previous year. Thus the bhaktas spent four months
klrtan.

at Puri, joining

in

His

When

the

season

of

the

Car Festival
to

arrived,

He

took them, as on the

last occasion,

wash

Gundicha temple, presented to Jagannath the striped silk brought by the people of the Kulin village, danced long before the car, and then returned to the garden. While He was reposing on the bank of the tank, Krishnadas, a Brahman of West Bengal (Rarh) and a disciple of Nityananda, was so fortunate as to pour on the Master s
the

head a pot of water, to His great relief. The Master dined with all His followers on the numer
ous dishes of Balgandi bhog sent to Him. witnessed the Car procession and the
procession with

As before, they Hord-Panchami
invited to dinner

Him.

The Master was
at

which a rain storm burst. Then by Acharya Goswami, and the Master s favourite dishes Shribas invited Him, were cooked b^ Malini, who was His handmaid in devotion, but a mother in tenderness. Acharya Ratna and other
leading disciples gave dinners to the Master at intervals. When the four months were over He again took counsel
in secret with Nityananda.

The Acharya whispered
to be muttering

to the

Master mystic hints

;

he seemed

and none

CHAITANYA-CHARIT-AMRITA
could

[XIV

Chaitanya laughed at seeing the This the Acharya took to be a mark of assent, and he began to dance in delight none knew what the request and the consent Vere. But the Master embraced and dismissed him.
gestures of his face.
;
(

know

his meaning.

I &quot;Listen, Shripad pray thee grant this request of mine. Don t come to Puri every year, but stay in Bengal to carry out my will, for I see none else who can do the work. You alone can accomplish my hard undertaking.&quot; Nityananda replied,
!

Then He addressed Nityananda,

&quot;I

am

but the body

;

you are the

life

of

it.

It is
;

admit

ted that the

body cannot

live apart

from

life

yet you,

impossibility.
I

by your incomprehensible power, are performing such an Well, I shall do whatever you make me.

am

not

subject

to

any
leave,

[other]

law.&quot;

The Master

embraced and gave him
too.

and

so to the other bhaktas

The
&quot;Master,
&quot;Serve

pilgrims from the Kulin village begged, as before, appoint us our duty,&quot; to which He
replied,

Vaishnavs, chant Krishna s name. These two will lead 3-011 soon to Krishna s feet.&quot; The men
asked,
&quot;By

what signs can a Vaishnav be known
their real thoughts, smiled,

?&quot;

The Master knew
&quot;He

Adore Next year they put the very same question, and the Master by His answer taught them the gradations of Vaishnavs &quot;Know him to be the besf of Vaishnavs,
his lips.
his
feet.&quot;
:

Vaishnav,

who

has Krishna

s

and answered, name ever on

is

the true

the sight of

Thus

did

whom brings Krishna s name on your tongue.&quot; He describe in succession the three grades of
good, better, and best.
returned
to

Vaishnavs

:

All the Vaishnavs

Bengal.

Vidyanidhi

alone stayed at Puri that year.

He formed

a close friend-

XIV]

CHAITANYA EAGER TO VISIT BRINDABAN

171

ship with Swarup, and the two lived together engaged in

discourse on Krishna.

He

gave mantra anew to Gadadhar

Pandit.

On

the day of Orani Shashthi he witnessed the

wear procession, and felt contempt at beholding Jagannath That very size not washed out of it. ing a cloth with the
night Jagannath and Balaram visited him [in his sleep] Vidyanidhi was inly antf laughingly slapped his cheeks.
glad at finding his cheeks swollen Thus did the bhaktas of Bengal come every year and

witness the god

I procession in the Master s company. the years in which something special shall describe only
s

happened.

Four years did the Master pass

in this

way
;

:

two years [ after He took the monastic vow ] were taken up by the pilgrimage to the South and the return the next two years He [ stayed at Puri ] wishing to go to
Brindaban, but unable to stir at Ramananda s opposition. In the fifth year the Bengal pilgrims returned home immediately after witnessing the Car Festival without
staying
[

for four

months

].

Then
nanda and

the Master embraced Sarvabhauma and
said,
&quot;Very

eager

am

I to visit

Brindaban.

RamaAt

must your objection I have not set out these two years. I go now. Do you both consent, for I have no other refuge save you. In Bengal my two refuges are my mother and
the river Ganges, both gracious ones.
see them.

On my way

I shall

Permit
1
*&quot;

me

freely to

depart.&quot;
&quot;It

is not good to oppose At these words they reflected, is now the rainy Him too much, and then told Him, You will certainly season, which makes travel impossible.
&quot;It

depart on the Vijayd-dashami.&quot; On that day the Master set out, taking with Himself
all

the prasdd of Jagannath that had been given

Him, and

172
also the sandal

CHAITANYA-CHARIT-AMRITA

[XIV

Taking leave and sent back the Oriya disciples who were following Him. With His men He reached Bhabanipur, RLmananda Ray coming
threads.
of Jagannath,

wood and coloured

He

started in the morning,

behind in his

litter.

They spent

the night there, feeding

on the copious prasdd sent by Vaninath. Next day the Master reached Bhubaneshwar. At Katak He saw ,the Here a Brahman named Gopal image. [Sakshi-] Swapneshwar bade Him to dinner, while Ramananda Ray
invited His followers.

The Master lodged

in

the outer
tree.

garden, and

after dinner reposed

under the Bakul

Ramananda Ray went to inform King Pratap Rudra, who hastened thither in joy and repeatedly prostrated
himself at the Master s feet in ecstasy, and prayed to

Him

with tremour and
faith, rose

tears.

The

Master, pleased with his

up and embraced him. The king hymned and bowed to Him again, his body bathed with the tears of the Master s grace. Ramananda composed and seated the king, and the Master showed His favour to him in body mind and speech. So great was the favour shown that He

became famous
of Pratap

in the world

Rudra.&quot;

under the name of &quot;the Saviour The royal ministers adored the Master,

who

then dismissed the king.
all

Coming out Pratap Rudra
kingdom, bidding them, [ on the route ]
;

sent letters to
&quot;Build

officers in his

new houses

in different villages

rooms with provisions. There lodge fill the Master and wait on Him day and night with your rods [of authority] in hand.&quot; His ministers Harichandan
six or seven such

and Mangraj he ordered,
a

&quot;Conduct all

this business.

Bring
the

new
mark

boat to the river

[Mahanadi]

bank.

When

Master after bathing crosses the river, plant a staff there
to

the spot as a holy tirtha.

I shall daily

bathe there.

XIV]

CHAITANYA LEAVES KATAK FOR BENGAL
I die there.

173

May

Hang

out fine

new

cloths at the four

gates.

Ramananda, go you back to the Master.&quot; The in king heard that the Master would resume His journey
So he nfcmnted
his

the evening.

wives in covered

litters

on the backs of elephants, which were drawn up in a line along the route. In the evening the Master proceeded with His followers and bathed at the ghat of the Chitrotsaw pala [Mahanadi] river. The queens bowed when they Him, ,and at the sight of Him they were filled with
devotion,

chanting Krishna s name with tears in their In the three worlds has not been heard of such eyes. another gracious saint, whose very view from a distance
inspires love of Krishna.

Then He

crossed over in a boat, and in the moonlit

Here He night reached &quot;the four gates&quot; (chatur dwdr). the night, and next morning bathed and ate the passed to send mahd-prasdd of Jagannath, which the Parichha used

Him

daily in
of
9.

huge quantities

at the

king

s

command by

means

host of servants.

wended His way, served by Rama and Hari Chandan, the three [officers nanda, Mangraj, He was accompanied by the Puri Goswami, of the king].

you give up the worship, mine Stay here and worship, if you want to
&quot;Let

The Pandit answered,
I shall

the entire sin

on me.

am

go alone, and not in your company. going [to Nadia] to see the Mother, and not to bear

you company. I am ready to bear the sin of quitting the worship I had vowed to perform.&quot; So saying the Pandit proceeded alone. At Katak the Master called him. The
devotion to Chaitanya passes comprehension he gave up the vowed worship of Krishna as lightly as a straw. The Master was inly pleased at his conduct, but
s
:

Pandit

loving anger He told him, holding his hand, &quot;Your object of quitting your promised worship has been fulfilled,
in

as

you have already arrived
at Puri].
(selfish)

far [from the temple of

your

god

By wishing
pleasure.
(duties).
I

to stay

your

I

with me, you are seeking grieve to see you losing both

you wish to make me happy, swear an oath, if you insist any further.&quot; So saying the Master embarked, while the Pandit swooned away on the bank. He bade Sarvabhauma
If

your dharmas

return to Puri.

shall

lead

the
is

Pandit

away.
s play.

Sarvabhauma

said,

&quot;Get

up

!

such
his

the Master
to

own vow
I.

keep the
34.

You know how Krishna broke vow of his adorer Bhishma. Vide

Bhdgabat,

ix.

Similarly the Master has endured
in order to

you keep your vow sacred.&quot; So saying he consoled Gadadhar, and the trvo returned full of grief to Puri. For His sake His bhaktas renounced their religious and earthly duties, but the Master could not bear
that they should sin thus.

separation from

At Jajpur He dismissed the two royal ministers who had been escorting Him, after talking day and night about

XIV] MUSLIM GOVERNOR EAGER TO
Krishna.

SEE CHAITANYA

1

75

way) the royal officers, Master with various things under orders, entertained the So faring forth He reached in the newly built houses. Remuna,* where He dismissed Ramananda Ray. The Ray the Master took fell down on the ground in a dead faint

At every

village (on the

;

him up in His arms and wept. Then He reached the boundary of the Odhra country, where the royal officer met Him, tended Him for three or
four days, and told

Him

about the path in front,

Before

you

lies

fear of

whom

the land of a wine-bibing Muslim king, through none can travel on the road. His territory

extends to Pichhalda. None dares cross the river in awe with of him. Stay here for some days, while we negotiate then an Oriya him to secure a safe voyage for you.&quot; Just
servant of the

f

Muslim had
&quot;A

visited

Katak

in disguise.

This

Hindu
with

the Master, spy, witnessing the wonderful deeds of

reported to his king,

monk

has come from Jagannath,

many

pious persons in his train.

They

sing of Krishna

laughing, dancing, singing, weeping. The but after once seeing people flocked in lakhs to see Him, could not return home, as they became almost Him they
incessantly,

mad,
rolling

chanting

Krishna

s

name,

on the ground. but has to be seen, to be understood fully. His power shows that He is God.&quot; So saying the spy chanted Han /
Krishna!
laughing, weeping, and dancing like mad. This turned the Muslim king s mind. He sent his own confidential liindu minister to the Oriya king s [frontier]

He

dancing, weeping and cannot be described in words,

* The author, however, Ray accompanied the Master

tells

us

in

canto

1

that
is

Ramananda

to

Bhadrak.

Remuna

5 miles west

and Bhadrak 28 miles south of Baleshwar.
13

CHAITANYA-CHARIT-AMRITA
officer. The man bowed whelmed with love as he

[XIV

to the

cried Krishna!

Master and became over Krishna! Then

he composed himself and spoke to the Oriya king s officer, &quot;The Muslim governor has sent ms to you to seek your
is

permission for him to come here and meet the Master. very anxious to do it, and entreats you. Fear not
it

He
any

attack,
officer

will be a peaceful

journey.&quot;
&quot;A

cried out in wonder,

At this the frontierMuslim s heart Who
!

could have done this to it?

Surely the Master Himself

turned his heart, as the sight and (even) thought of Him saves the world. Then he turned to the confidential
1

minister and said, &quot;He is lucky. Let him come here to see the Master, unarmed and with only six or seven atten dants, if I am to trust in him.&quot;

On
in a

hearing

this,

the

Muhammadan

governor arrived

and prostrated himself with tears of joy on seeing the Master from afar. The frontier-officer led him forward with due honour, and the governor with
dress,

Hindu

folded palms stood before the Master reciting Krishna s

name and saying, &quot;Why have I been born in a low Muham madan family? Why did not Fate send me to earth as one of the Hindu race, for then I could have come near
thy feet
officer,
?

My

life is useless.

Let

me

die

!&quot;

The

frontier-

moved

by these words,
&quot;This

praised the Master after

clasping His feet,

man
Such

has got a view of thee, whose

very

name when heard

purifies a Chandal.
is

What wonder

that he will be saved?

the efficacy of looking at thee!&quot; Witness the Bhagabat, III. xxxiii? 6. Then the Master looked benignly at the Muslim and
to repeat Krishna s name. The have found acceptance with thee, Let me earn deliverance from the sin
I

in soothing terms told

him

governor replied,
bid

&quot;As

me

serve thee.

XIV]
of hurting

CHAITANYA

S

RETURN TO BENGAL
I

i77

Brahmans, cows and Vaishnavs, of which
guilty.&quot;

have
in,

been too often
&quot;Listen,

Then Mukunda

Datta broke

Sir,

our Master wishes to reach the bank of the

a great command Ganges. Help Him to go there. It is and a good service.&quot; The Muslim bowed to the Master and His party and The frontier-officer embraced him, set
pff

gleefully.

formed
presents.

a

friendship

with

him,

and

gave

him many
sent out
to escort

Next morning the Muslim governor many* decorated boats with his Hindu minister
the Master.

The Oriya

frontier-officer,

too,

accompanied

Him.

The Master placed

His men

in the cabin of a

new

who boat, and dismissed the frontier-officer, bank gazing at the voyagers with tears in his eyes. The at the Master s feet, started the after
flotilla,

stood on the

pirates.

bowing governor with ten boat-loads of soldiers as a defence against He crossed the terrible river Mantreshwar, and
proceeded to Pichhalda, at which (frontier) village of Master sent him back. The new disciple s expressions devotion on the occasion were indescribable. In that boat the Master reached Panihati, and robed
the

His the captain in the robe of His favour. The report of men crowded together on coming created a sensation land and water. Raghav Pandit came and led the Master
:

to his house,

making

their

way through

the press of

men

with great difficulty. The Master halted there one day. Next morning He reached Kumarhati, where Shribas dwelt. Thenoe He proceeded to the houses of Shivananda

and Vasudev. When lodging with the Vachaspati, He one night fled to the Kulia village shrinking from the Here in the house of Madhav-das millions had a .crowd. all the view of Him, and here He stayed a week saving

J

~

S

CHAITANYA-CHARIT-AMRITA

[XIV

Thence He went to the Acharya s house at Shantipur, where He met mother Shachi for soothing her Thence He visited Ramkeli and the grief.
sinners.

dancing-hall,

returning to Shantipur for a ten days halt

Here Raghunath-das met Him. There were two brothers, Hiranya and Govardhan-das, the owners of Sapta-gram and twelve lakhs of Rupees. Both were very charifable and rich Brahmans, well-behaved, and foremost
high-born,
in piety,

the support of

the

Brahmans

of

they helped with land and money. Their guru was Nilambar Chakravarti, who treated them like his brothers. As they had formerly served Purandar Mishra, they were

whom

Navadwip,

well-known
of this

to

the Master.

Govardhan, and averse

Raghunath-das was the son to the world from his child

hood

.

On
hermit,

the Master s coming to Shantipur after turning

Raghunath had come and
of
love.
toe.

feet in a rapture

fallen down at His The Master had graciously
s father

touched him with His

Raghunath
did

always did
a favour,

good turns

to the

Acharya who

Raghunath

helping him to eat the leavings of the Master s dinner. After staying at the Master s feet for a week, he had been sent away by the Master when He went to Puri.

Raghu

nath returned home, turned mad with love, and repeatedly ran away from his father s house to go to Puri. But his
father seized
five

him on the way and kept him tied up, with watchmen to guard him day and night and four
in all eleven guarts.

servants and two cooks,

Raghunath was brooding over
Puri,

his
s

failure

to

go

to to

when he heard

of

the

Master

present
&quot;Let

visit

Shantipur and begged his father thus:
see the Master s feet, or

me go and
body.&quot;

my

soul will quit

my

His

XIV]

MASTER

S

ADVICE TO YOUNG RAGHUNATH

179

him with many men and things and an order to return soon. Raghunath spent a week at Shantipur in the Master s company, ever pondering on his heart s
father then sent

wish,
I

&quot;How

shall I escape

from
?&quot;

my

guards?

How

shall

The omniscient Chaitanya, go his mind, told him soothingly by way of instruc knpwing tion, &quot;Peace go home. Turn not wild. It is only gradu Don t ally that men reach the shore of the world-ocean. ape renunciation of the world, in order to make a show
to Puri

Soon will Krishna deliver you. When I return here from Brindaban on my way to Puri, come to me by some device.
Krishna will at that time inspire you with the device. Who can hold back one whom Krishna favours?&quot; Raghunath returned home, followed the Master s
advice, outwardly gave

up his mania and other- worldliness, and did his proper work without being absorbed in it. His parents were pleased at the change and relaxed their
rigour.

Here
go
to

at Shantipur, the

Master embraced Adwaita and
&quot;Permit

other bhaktas one by one and said,
to Puri.

me, ye

all,

to

As

I

have met you

all

here,
I

you need not go
will

Puri this year.

From

this

place

proceed to

Grant your permission, so that my journey be safe.&quot; Holding His mother s feet He long en may treated her and got her consent to visit Brindaban, and
Brindaban.

then sent her back to Navadwip. He then set out for Puri with His followers, being On His served on the way by the same men as before
arrival at Puri

wanted to go to Brindaban by way of Bengal, my mother and the Ganges. When I arrived in Bengal a thousand followers gathered round me my riads of people flocked there to see the fun. The crowd blocked the roads. Wherever I put up, the houses and walls were broken down by their pressure. Wherever the
after seeing
;

He

eye rested there was a sea of heads. With great difficulty I reached the Ramkeli village, where two brothers Rup and

Sanatan came to me.
winners of Krishna
governors, old in

They were foremost

of devotees
&amp;gt;

outwardly royal ministers and knowledge faith and wisdom, and yet
s grace,

behaving as meeker than grass.
pierced a stony (heart).

Their humility could have
pleased
I

gave them leave saying, It is good to be lowly and curb one s own When going away Soon will Krishna deliver you. pride. Sanatan spoke a riddle To be followed by a million

Highly

:

men

not the right manner of visiting Brindaban. At that time I did not mind the saying, and next morning
is

reached a village named Kanai s Dancing-hall. Here at night I pondered over Sanatan s dark saying and it struck

me, He has spoken me, people will point
is

well.
at

With

so

many men

following

me

as parading saint-ship.

Lonely
I

must go there alone or with only one companion. Madhavendra Puri had gone there all alone, and (hence) had Krishna appeared to him on the pretext of serving him with milk. And I, I am going there like a travelling showman. It is
that Brindaban, hard to win, difficult of access.

not

fit

to visit

Brindaban with a

host.

A

accords only with solitary travelling.

pilgrimage thither Instead of my going

XIV]

MAvSTER WILL VISIT BRINDABAN ALONE
is
!

l8l

there alone (as

proper), an

army

is

beating drums

O

Shame on

me

!

O Shame

accompanying me on me
!

journey So saying I became unsettled, gave up Leaving my bhaktas and returned to thfe Ganges. five at different places I have arrived here with only
or
I
six.

the

Favour
peacefully

me and
to

give

me your
I

counsel

how
to

go reach Brindaban because
!&quot;

may

Brindaban.
I left

have

failed

Gadadhar behind here and
&quot;

At this Gadadhar in rapture seized thus pained him Wherever you are, the Master s feet and spoke meekly, is Brindaban, there Jamuna, Ganges and all holy there
places.

are going to Brindaban only to give an objectYou will do what your heart likes. The lesson to men. season is coming. Spend these four months at Puri.

You

rainy

Thereafter do as you

list.

Go

or stay as

you

like.

Who

can prevent
&quot;Gadadhar

you?&quot;

The

other bhaktas joined in and said,
thoughts.&quot;

has voiced our

wishes,

the

Master

stayed
it.

there

four

Yielding to their months. Pratap

Rudra was glad

to hear of

That day Gadadhar feasted
[Text, canto 16.]

the Master and His bhaktas.

CHAPTER XV
The Pilgrimage
With the coming
of early

to

Brindaban
the Master s

autumn
&quot;If

mind

turned to His pilgrimage.

He

secretly took counsel with

Ramananda and Swarup,
I

saying,

can

visit

Brindaban.

At night

I shall

you two help me, quit my bed and

escape by the forest path without taking a single attendant. If any one afterwards seeks to follow me, do you detain

him, letting none depart. Mind not the sorrow. Be of good cheer and give me leave. If I leave you pleased,

my

way-faring will be

happy.&quot;

you one request of ours. You have just now said that our happiness would make you happy. Well, then, Sir, grant this our prayer. You must take a good Brahman with you. He will cook
replied,
&quot;You

The two

are

God and
But

a free agent

;

act your will, subject to none.

listen to

will not

your food and carry yo ur pots. In the forest path you meet with any Brahman whose cooking is fit to be eaten. Give us leave to send a Brahman along with
you.&quot;

The Master replied, &quot;No, I shall take none of my own comrades with me. If I take one, the others will be Some sweet-souled stranger may be my com grieved.
panion.
I

can take one such
&quot;Here

if

I

can get

him.&quot;

Swarup

Balabhadra Bhattacharya, tender to suggested, He had a pious man and a gentleman. you, a scholar, come from Bengal with you during your first advent. He
is

wishes to

visit all

the tirthas.

He

has a Brahman servant

;

XV]

CHAITANYA CONVERTS FOREST ANIMALS

183

he will do your cooking on the way. We shall all be happy if you take him with you, as then you will feel

no hardship in making your way through the forest. The Brahman servant will* carry your cloth, water, and pots, while Bhattacharya will cook your food.&quot; The Master agreed to it and took Balabhadra Bhattacharya with Him.
*

The
s

god

night before, He visited Jagannath and took the leave, and before sunrise He slipped away unper-

ceivedL

and ran about anxiously seeking Him. Swarup stopped them, and they stayed, knowing such to be the Master s wish. Leaving the beaten track the Master took to by-paths, and
In the morning the bhaktas missed
left of

Him

passing by the
lonely forest

Katak entered the jungle.

In the

fared forth, chanting Krishna s name, elephants and tigers moved away from the path at the

He

In an ecstatic mood He passed through sight of Him. herds of tigers, elephants, rhinoceroses and boars. Bhatta charya shrank in terror, but they stepped aside cowed by the Master s power.

One day
name
!&quot;

a tiger

was lying
on
it

across the path.
cried,
&quot;Speak

The Master
Krishna
s

in abstraction trod

and

And

lo

!

the tiger stood up and began to dance,

while chanting Krishna! Krishna! Another day He was bathing in the river, when a herd of wild elephants came
there to drink.

They

arrived before

Him

as

He was

offer

ing the oblation of water. Bidding them repeat Krishna s name He rusVed sprinkling the water on them. Every
elephant touched by that water shouted Krishna and danced and ran about in love. Some rolled on the ground, some
bellowed, to the marvel of Bhattacharya. On the way the Master sang kirtan aloud.
flocked thither,

The

deer

drawn by His sweet

voice,

and marched

1 84

CHAITANYA-CHARIT-AMRITA

[XV

with

Him on two

sides,

while

He

patted their backs and

playfully recited the verses, Bhagabat, X. xxi. n. Just then six or seven tigers came up and joined the deer in accompanying the Master. The sight reminded the Master
of

Brindaban and

He

recited the verses descriptive of the

virtues of Brindaban.

Bhagabat, X.

xiii.

55.

When

the Master shouted

&quot;Chant

Krishna

s

name,&quot;

the deer and the tigers danced together (peacefully) shout ing Krishna! Krishna! a wonderful sight to Balabhadra

Bhattacharya. The tigers and deer embraced and kissed each other, the Master smiling at the fun of it. Leaving them there He went on. The peacock and other birds,

on seeing Him, proceeded in His company singing Krishna! and dancing like mad. The Master shouted, Say Hari!
animate and
Trees and creepers rejoiced at the sound. To inanimate things in the jungle of
(Jhdrikhand)
all

the

Chota
of

Nagpur
that

He communicated

the

name

Krishna and maddened them with love.

In every village

He passed through or halted in, all the men were filled with devotion. If one heard the name of Krishna from
he spread it to a second, the second to a third, and so on. All chanted Krishna-Hari s name, danced, wept, and from one to another the whole land became laughed Vaishnav. Though for fear of drawing a crowd the Master
lips,
;

His

of

concealed His devotion and gave no outward exhibition it, yet the very sight of Him, the hearing of His words, and His power made all the people Vaishnpv. Travelling

West Bengal, and Orissa, Now, on the pretext of a pilgrimage to Mathura, He came to Jharikhand and saved the ruffianly bearish people by teaching them the faith that springs from Krishna s name. The wood
in Central Bengal, East Bengal,

He

had delivered the people

there.

XV]
suggested

DEUGHTS OF TRAVELING
Brindaban,
every
hill

IN

WOODS

185

looked like Govardhan,

every river
ecstasy,

seemed to Him a Jamuna. and fell down weeping.

There

He

danced in

Bhattacharya gathered all green leaves, roots and fruits wherever he found them on the way. When they halted at a, village, six or seven Brahmans would invite Him one supplied Bhattacharya with rice, another with milk,
;

sugar. Where there was no Brahman the Shudra merchants invited Bhattacharya. inhabitant, He cooked the wild vegetables, which delighted the Master. He kept a store of rice to last for three or four days. In
curds,

ghee,

or

all

the lonely parts of the jungle, where there was no human of habitation, Bhattacharya cooked that rice with soup

wild vegetables.

The

picnic delighted the Master exceed
gratified

ingly and the solitude

Him

as tenderly as a slave,

Him. Bhattacharya served his Brahman carrying the

the water-pot and clothing. Thrice daily He bathed in the fire, as fuel hot springs, twice He warmed Himself by

was abundant

;

ever did

He move

in solitude rapt in love.

&quot;Much have Feeling the bliss (of such a life) He said, but nowhere have I found any trace of the I travelled,

journeying me gracious has Krishna been to
(alleged)

hardships

of

in

forests.

:

He

Passing has directed me
Previously

to this forest path to give

me

varied delight.

had resolved to visit Brindaban after seeing my the Ganges and my bhaktas, and taking a party of mother, my followers faith me, and with that aim went to Bengal,

when

I

with the sight of those dear a million ones, I set out joyfully with my followers, me through people joined me. Then Krishna instructed He hindered that journey and the mouth of Sanatan

and

after delighting myself

;

brought

me

to

this

forest

path.

O

Ocean

of

Mercy!

1

86

CHAITANYA-CHARIT-AMRITA
unto
this

[XV
no

gracious

humble wretch
grace!&quot;

!

There can be

pleasure without thy

charya
help.&quot;

He

said,

&quot;All

this

embracing Bhattapleasure have I through thy

Then

But Bhattacharya replied, &quot;You are Krishna, you are the gracious one I am a despicable being you have taken pity on me you have (deigned to) take me with you, and to eat food cooked by me. I am a wretch. But
!

;

;

you have ennobled
are

this crow to the rank of Garuda. You God Himself, a free being Thus did Balabhadra hymn the Master and please His mind by his loving service. Thus enjoying much bliss He
!&quot;

reached Benares and bathed at noon at the Mani-Karnika
ghat.
there, and felt some on seeing the Master, as he had previously (only) heard of Chaitanya having turned hermit. When the recognition became certain, he was filled with rapture, and

Tapan Mishra was then bathing

surprise

wept clasping the Master s feet, but He raised and embraced him. The Mishra guided the Master to the temple of Vishweshwar and Bindu Madhav, and at last brought Him

own house, where he served Him, danced (in ecstasy) with his garment fluttering, drank with his whole family the washings of the Master s feet, fed Him, honoured Bala
to his

bhadra Bhattacharya, and arranged for his cooking. After taking His meal the Master lay down, the Mishra s son, Raghu, shampooing His feet. The Mishra
s plate. Chandra Vaidya caste, resident in Benares, a friend of the Mishra and a devotee of the Master, came there on hearing of His arrival. As he wept at His feet, lifted up and graciously embraced him. Chandra Chaitanya

family ate the leavings of the Master

vShekhar, a scribe of the

vShekhar said,

&quot;Great

is
!

thy grace, Master that thou hast

appeared to thy servant

At

my

first

coming

to

Benares

CHAITANYA AT BENARES
I

187

used to hear nothing but the words illusion
.

Brahma

(mdyd) and Here nothing was preached except expositions

of the six systems of philosophy. Then the Mishra kindly told me of Krishna, a*d we two meditated ceaselessly on

Omniscient God thou hast appeared to us. Let us both serve thee for some days before thou goest to Brincteban, as we hear.&quot; The Mishra added, &quot;Master, during your stay at Kashi do not consent to dine
thy
feet.
!

anywhere

will. A Maratha Brahman came to see Him, marvelled at His beauty and devotion, and invited Him, but He declined

the Master, compelled by His two devotees, stayed there for some ten days against His
house.&quot;

except, in

my

Thus

saying that

same plea

He was already He put him off

engaged

for the day.

day

after

day

in fear of

With the some
on

sannyasis joining His company. Prakashananda used to deliver

public

lectures

Vedanta

to his

many

pupils.

The Maratha Brahman,

after

Jagannath, cannot adequately describe. Big of limbs, fair as the purest gold, long-armed, lotus-eyed, clad in all the marks of God-head, as one can see. O, marvel! The sight of Him convinces one

having viewed the Master, described Him to Prakasha nanda thus, sannyasi has come here from
&quot;A

whose glory and power

I

that

He

is

Narayan.
sankirtan.

Whosoever

beholds

Him

chants

Krishna

s

All the marks of a great bhdgabat as described in the Bhdgabat are evident in Him. Ever does His tongue sing Krishna s name, His eyes run tears like the
laughs, weeps, or at times roars like the lion. factor is He, named

stream.

Now He

Ganges

dances,

now

now sings and now The world s bene
His

Krishna-Chaitanya.
all

name,

appearance, and virtues,

are matchless.

To

see

Him

1 88

CHAITANYA-CHARIT-AMRITA

[XV

is

to

will

know Him as fashioned in God s mould. Hearing not make one credit this marvellous The philosopher laughed much and scoffed at the
tale.&quot;
&quot;I

have heard tLat there is a sannyasi Brahman, saying, an emotionalist, a disciple of Keshav Bharati and a fraud on the public. He is named Chaitanya, and with his emotional band he roams over the country dancing. Everyone who sees him calls him God. Such is his spell,
in Bengal,
all

beholders are bewitched.

I

hear that the great scholar

Sarvabhauma
Chaitanya
really a
s

Bhattacharya

has

turned

mad

in

this

company.

He

great wizard. mentality will not sell at Kashi

a sannyasi in name only, but But his stock in trade of senti
is
!

Attend to Vedanta
of the wild

;

do

not resort to
will ruin

him

!

The companionship
and
death.&quot;

man

Grieved at these words, you Brahman left the place appealing to Krishna. the Maratha His mind having been purged by the Master s sight, he
in life

came

to

Him and

unfolded the tale of his sorrow.

The

Master smiled. The Brahman continued, &quot;When I first mentioned you to him, he said that he knew you. When he uttered your name in the course of his abuse of you, he thrice used the form Chaitanya without adding Krishna! It grieved me to hear him speak your name in such a con

temptuous manner.
for

Tell

me

the reason of his conduct,

my

lips uttered Krishna s

name

as soon as I

saw

you.&quot;

The Master
trine

replied,

&quot;The

of

illusion

sin

against

philosophers Krishna.

who hold the doc They constantly

cannot utter prate about Brahma, Atma and Chaitanya, Rod the name of Krishna, because that is equivalent to Krishna s The name, the image, and the self of a god are all self.
the three are no distinction between them Between Krishna s of the form of soul s bliss (chiddnanda)

one

;

there

is

;

.

XV]

EXPLAINS POWER OF KRISHNA S NAME

1 89

body and personality, between his name and Krishna him self there is no difference. In the case of creatures, no doubt, name, body, and personality are different from one
another.

Vide

H ari-bhakti-vilas
Krishna
s

f

xi. 269.

name, body, and action (vilds) cannot be comprehended by the natural senses they mani fest themselves. His name, qualities, and antics are the
&quot;Therefore
;

soul s bliss (chiddnanda) like Krishna s

own form

From

delight in

God comes
actions

the fuller pleasure of appreciating

Krishna
spiritual

s

(Hid),

which

attract

and conquer the
52.

man.

Vide Bhagabat, XII.

xii.

&quot;From

delight in
s

relishing)

Krishna

the fuller pleasure (of merits, which attract the inmost spirit

God comes

of the soul.

Krishna

s feet,

Vide Bhagabat, I. Vi. 10. Not to speak of even the odour of the Tulsi plant captivates

the inmost sense of the soul.
&quot;Therefore

Vide Bhagabat,
s

III.,

xv. 43.
;

does Krishna

name

fail to rise to

his lips

the Illusionists are mere Phenomenalists.
I

He

has said that

there

have come to Kashi with a parcel of sentiments for which is no customer here, and I must take it all back
!

Well, how shall I carry away this heavy load ? I will sell it here even for a trifle!&quot; So saying and making that Brahman His own, next morning He set out for Mathura.

The

Him, but He sent them home from In His absence they used to meet together and At Allahabad He bathed sing His praise, mad with love.
three followed

a distance.

in the Triveni, a.nd

image of Madhav.

danced and sang in devotion before the In rapture at the sight of the Jamuna,

He jumped into it,
charya.

Three days

but was hurriedly dragged out by BhattaHe spent thus at Allahabad saving

men by

imparting to them the love and

name

of Krishna.

On

the

way

to

Mathura wherever

He

halted,

He made

the

IQO

CHAITANYA-CHARIT-AMRITA

[XV

loved name. He now made the people dance to Krishna s as He had formerly done people of the West Vaishnavs, He came to the Jamuna on Wherever those of the South.
the way,

He

leapt into

it,

senseles^ with love.

On

approaching Mathura,

He

prostrated Himself in

an ecstasy of devotion at the sight of the city. Here He bathed in the Vishram ghat, and bowed to Kesav s image
at the place of his nativity.

He

danced, sang, and shouted

marvelling at his fervour. One Brahman with Him over clasped His feet and then began to dance Both danced in rapture, embraced each love. come with
in rapture,

men

other,

Krishna! with uplifted arms. The the a tumult spectators shouted Hari! Hari! there was attendant of the image garlanded the Master. Marvelling

and cried Hari!

;

at the sight of the Master, the people said,

&quot;Such

beauty
is

and such devotion can never be human.
incarnation of Krishna,

Verily,
to save

He

the

come

to

Mathura

mankind,

because at the sight of Him men are intoxicated with love and laugh weep dance and sing Krishna s name!&quot; Then the Master took the Brahman apart and asked

him

secretly,

&quot;You

are a

Brahman, noble-minded, simple

and old.

The man
his

did you acquire such wealth of love?&quot; here on replied, &quot;When Madhavendra Puri came

Whence

his travels, he
disciple

was pleased
(concealed)
day.&quot;

to

be

my

guest

;

he made

me

and ate of
to this

my
At
&quot;

cooking.

That great soul
worshipped at Master touched his
is

revealed

the

Gopal,

who

Govardhan
feet,
feet.

this the
fell

but the Brahman in alarm

down
are

at the

Master

s

The Master

explained,

You

my

almost

a disciple to

you.

The guru should
in fear

guru, and I am not bow to the
&quot;Why

disciple.&quot;

The Brahman

do you, a sannyasi, use such language?

and surprise asked, But stay!

Your

XV]

MASTER AS

A

MATHURA BRAHMAN
that

S

GUEST

IQI

fervour makes me infer Madhavendra Puri [by the

tie of initiation].

you are connected with He was filled
find even the savour

with love of Krishna
of such love except

:

nowhere do we

jmong those connected with him.&quot; Then Bhattacharya explained the Master s relation to the Puri, at which the Brahman began to dance in rapture. He conducted the Master to his own house, and of his own will served Him in many ways. He made Bhattacharya
cook

Master s meal) but He smilingly said, &quot;The Puri ^the has dined with you. Do thou feed me. This is an instruc tion for me. Vide Gita, in. 21.&quot;
,

Though the Brahman was a Sanoria, at whose house sannyasis do not dine, yet the Puri, drawn by his truly
Vaishnav behaviour, had initiated and dined with him. Now that the Master begged to eat of his cooking, the

Brahman humbly
feast you.

said,

&quot;Great

is

my

fortune that I shall

You

are God, unfettered

But the ignorant will hear.&quot; The Master answered, &quot;The Shruti, the Smriti and all the sages are not of one opinion, but at variance
with one another.
firming religion. Vide Ekddashi-tattwa, Vyas s words religion. Logical reasoning cannot establish our duty. The Shrutis are conflicting. Not a rishi whose views do not
:

by rule and practice. blame you, which I cannot bear to

The actions of good men are for con The Puri s action is the essence of that

differ

in a cave.
men.&quot;

from those of others. The truth of religion is hidden Follow therefore the path trodden by good
the

Then
the

Brahman
of

feasted the Master, to see

whom

citizens

appeared to

Mathura came in lakhs. The Master them outside the house, and with uplifted
Hari!
Hari!&quot;

arms

cried

&quot;Chant

The men

raised a shout

14

IQ2
of Hari!

CHAITANYA-CHARIT-AMRITA

[XV
bathed at the

and danced mad with

love.

He

24 ghats of the Jamuna, and was shown by that Brahman all the holy sites Swayambhu, Vishram, Dirgha-Vishnu,
:

Bhuteshwar, Mahavidya, Gokarna, &c.

Wishing

to see the

woods,

He

took the

Brahman with

Him and

visited the
all of

Bahula, in

Madhu-ban, the Tal-ban, Kumud and which He sang in a fervour of love. r Xhe

cows grazing by the way surrounded the Master with loud bellowings, but grew still at the sight of His over flowing devotion, and licked His limbs tenderly. When

He became quiet, He rubbed their backs, and they would not leave Him as He advanced. The cowherds stopped
them with great difficulty. His voice drew to Him herds of deer, which gazed at His face, licked His body, and followed Him on the way without fear. The black-bird and the bee sang sweetly on seeing Him the peacocks strutted dancing before Him. At His coming the trees and creepers of Brindaban put forth
;

sprouts (as if they were thrilled) and shed honey like tears. Branches laden with flowers and fruits, bowed to His feet,
as friend hastens to greet friend with a present.

At the

sight of

Him,

the animate and inanimate things of Brinda
as on

meeting with their friend. Seeing their affection the rapt Master played with them all, over come by their influence. Each tree and creeper He

ban

rejoiced,

embraced

;

in thought

He

offered every flower

and

fruit

Weeping, trembling, shaken with love, He shouted, Say Krishna! Krishna! The living and the inert shouted Krishna as if echoing His deep voice. Clasping the necks of the deer He wept, while the deer trembled
to Krishna.

and shed

tears.

The green

parrot with

its

mate appeared

on the branches, and on His wishing

to hear their speech

XV]

ECSTASY AT THE BEAUTY OF BRINDABAN

1 93

they flew on to His hand and recited verses in praise of Krishna. Vide Gomnda-lildmrita, xiii. 29 &c. Wonder and enthusiasm seized the Master at these

He

words, and the birds flew back to the branch. Delighted gazed at the dance of the peacocks, the neck of the

bird reminding
in, rapture.

Him

of Krishna,

The

(local)

and He swooned away Brahman and Bhattacharya nursed

Him, sprinkled Him with water and fanned Him with Loudly they poured Krishna s name into His cjoth. The ears, (at which) He awoke and rolled on the ground.
His
brambles of the rough jungle path scratched His limbs, but Bhattacharya took Him in his lap to soothe Him.

had filled His mind, so He sprang up with Chant Chant and began to dance. Bhatta and the (Mathura) Brahman sang Krishna s name, charya while the Master wended His way dancing. The Brahman
Krishna
s love

the cry of

!

!&quot;

marvelled at the fervour of His love and grew concerned about His safety. His passion of devotion on the way to Brindaban grew tenfold of what it had been at Puri it
;

increased a thousandfold on seeing Mathura, and a hundred

thousand times when

He roamed
;

the woods of Brindaban.

When He was
come
to that

in other lands the to well out
!

mention of Brindaban

had caused His love
day and night, and
as a matter of habit.

Brindaban

He

He had actually His soul was steeped in love bathed and dined (unconsciously)
and now

[Text, canto 17.]

CHAPTER XVI
.,v

The Master

s

doings at

Brindaban

Dancing thus the Master reached the village of Arith, where He suddenly recovered His senses. He asked t he
but they knew it people about the Radha pool (kunda) But the omniscient not, nor did the Brahman guide.
;

discovered the hidden tirthas and bathed in shallow pools
in

two

rice-fields.

The
to

villagers

wondered

at the spectacle.
:

The Master began Radha is dearest
So
is

to

Radha pool in love praise Krishna among all the milk-maids.
the

the Radha- kunda dear (to him) as the bathing-place of his darling. In this pool Krishna ever sported in the

water with Radha and on the bank he dallied in the rdsa

Whosoever bathes once here gets from Krishna a The pool is charming like Radha s self its glory is great like Radha
dance.
love rivalling that of Radha.
;

s.&quot;

Recollecting Krishna
in rapture

He danced on the bank, and painted His forehead with its
s

acts in

the pool,

mud.

Bhattacharya took a little of the mud. Next, the Master went to the Suman tank. At the sight of the
hill

Govardhan
it,

He was

affected, prostrated

Himself before

In a frenzy of devotion He proceeded to the village of Govardhan, where he bowed to the god Hari-dev, the first incarnation 6f Narayan, who

and madly embraced a rock.

dwelt on the western edge of Mathura. Before the god He danced in rapture, the people at the wondrous news
flocking to see
tion.

Him, and admiring His beauty and devo The attendant of the image entertained Him.

Bhattacharya cooked in the Brahma-kunda and the Master

XVI] FORGOTTEN TIRTHAS OF BRINDABAN DISCOVERED

IQ5

bathed, dined, and passed the night in the temple. At night He cogitated, No, I must not ascend Govardhan.

then can I get the sight of Gopal?&quot; He remained silent over the matter, Gopal knowing His mind, played

How
a

i&amp;gt;ut

trick.

village of

The god Gopal was installed at Anna-kut, a the Rajputs. Some one informed the headman

a^ right that the Turks were arming to sack the village, and so they should all flee at night with their god. The villagers in alarm first transferred Gopal to the Ganthuli
village,

where the god was worshipped in secret
s

in

a

Brahman

house.

Then they

all fled,

leaving the village

empty. Thus did Gopal migrate repeatedly in fear of the Muslims, being removed from temple to bower or to
another village.

In the morning the Master after bathing in the Manas Ganga, set out to walk round Govardhan. Moved to

and rapture at the sight of the hill, He advanced dancing X. xxi. 18. chanting the verses, Bhagabat,
Bathing at the Govinda-kunda and other holy spots, Gopal had gone to Ganthuli, whither He to see the god, before whom He danced and proceeded

He

learnt that

sang in a transport of devotion. He recited a shloka and danced

Moved by Gopal
till
;

s

beauty

the close of the day.

For three days did He view Gopal on the fourth day Gopal came away with Him, as He walked singing and dancing, and went back to his former temple [on the The people foot of it. hill], while the Master stayed at the does the tender in delight cheered aloud Hari ! Hari ! Thus Gopal descend from the hill on some pretext, in order to

show himself him and yet

to the devotee

who

passionately longs to see

declines to set foot

did he appear to

Rup and Sanatan.

upon Govardhan. Thus When Rup was too old

196
to

CHAITANYA-CHARIT-AMRITA
to see

[XVI
Mathura

walk and yet longed

Copal

s

charms, the god took

refuge for a

month

in the Vithaleshwar temple at

in fear of the

Muslims.

him there for a month. month Gopal went back
to Brindaban.

Then Rup with his disciples saw [Rup s disciples named]. After a
to his temple, while

Rup

returned

Then
Thence

the Master visited the

Kamya

forest,

and

all

other places in Brindaban in the

manner described

before.

to Nandishwar, at the sight of whom He fell into an ecstasy. After bathing in the Paban and other pools, He climbed the hill and asked if there was any temple

on the

top. Being directed by the local people, He entered the cave and there beheld the image of the fair dancing Child between his robust parents. He bowed at the feet

of

Nanda and Yashoda, and
all

in

rapture touched

all

the

limbs of the child Krishna.
there

day,

He

After dancing and singing visited the Khadir wood, the Vishnu re

posing on the Sesha Snake, Khela-tirtha, the Bhandir wood, the Bhadra wood (across the Jamuna), the Shri-ban, the Ivauha-ban, the Maha-ban, (the birth-place of Radha), where

He

beheld the

site of

the killing of Yamalarjun, to the over

flowing of His love.

After visiting Gokul
stayed
at
;

He

returned to
s

Mathura.

Here

He

that

Brahman

house,

but He left Mathura on visiting Krishna s birth-shrine account of its press of people and dwelt in seclusion at
Akrur-tirtha.

Another day He visited Brindaban, bathed in the From the Twelve Suns Kaliya lake and Praskandan.
(Divddash Aditya)
place of rdsa
rolled

He

went

to the

Kashi

tirtha.

At the
recited

He

fainted

away

in love,

and on recovering
danced,

on

the

ground,

laughed,

wept,

XVI]
verses,

RAJPUT FOLLOWS MASTER LEAVING ALL

IQ7
,

and sang.

in the evening

He

In such deeds was the day spent there returned to Akrur for breakfast.

Next morning He bathed at the Chiraghat of Brindaban, and rested *under a very ancient tamarind tree of the age of Krishna s exploits, with a smooth platform built round its trunk. cool Close by flowed the Jamuna
;

brgez*es

blew

;

the water of the

of Brindaban.

Jamuna gazed at the beauty After singing the holy names under the

tamarind tree, the Master performed His noonday prayer and breakfasted at Akrur. The people of the village

crowded
dance

in

such numbers to see

Him
to

that

He

could not
sitting

freely.

So He came

back
till

Brindaban, and

apart sang the holy
of the day
to

names

noon.

In the third quarter
all

He

make sankirtan Then arrived

appeared to the people and advised them of Krishna s name.
a Vaishnav, of the Rajput race,

named

Krishna-das, a householder living in a village on the other side of the Jamuna. After bathing in the Keshighat he

was going

to the Kali lake

when he suddenly beheld
tree.

a holy

man

sitting

under the tamarind

Admiring the beauty
&quot;I

and fervour of the Master, he bowed to Him in devotion. To the Master s query as to who he was, he replied, am
a miserable householder, a
I
I

Rajput from across the river. Last night in sleep long to be servant to a Vaishnav. saw a vision which exactly agrees with you.&quot; As the

Master graciously embraced him, the Rajput mad with love danced crying +Hari! Hari! He followed the Master at noon to the Akrur-tirtha and ate His leavings. Next
,

morning he bore the Master kept His company, leaving

s

water-pot [to Brindaban] and

his wife, children

and home.

Everywhere men began to say that Krishna had again appeared at Brindaban. One morning the citizens of

IQ8

CHAITANYA-CIIARIT-AMRITA

[XVI

Mathura were returning from Brindaban with a great noise, when the Master met them and asked them whence they were coming. They replied, &quot;Krishna has appeared in the water of the Kali-daha lake. He is llancing on the hood of the snake Kaliya, whose jewel is flashing in the water. We
have seen
it

with our

own

eyes.

It is
&quot;It

beyond
very
all

doubt.&quot;
true.&quot;

The
Thus

Master smiled and remarked,

is all

for three nights people flocked there, return that they had beheld Krishna.

saying on their

When

they s^id in

the Master s presence that they had seen Krishna, Saraswati

indeed moved them to speak the truth, for in seeing Him while they were they were beholding the true Krishna the real before their eyes in order to behold the neglecting
;

unreal

[apparition

of

Krishna

in

the

lake].

When

Bhattacharya begged leave to behold Krishna there, the Master slapped him and said, &quot;You are a learned man, and
yet you have turned a fool, believing the story of fools
!

Why

should Krishna appear in that lake?

Fools in their

delusion are

making
Stay
at

a fuss [about nothing].

Don

t

lose

your senses.
see
Krishna.&quot;

home.

To-morrow

at

night go and

He
&quot;A

In the morning a quiet man came to the Master, and asked him if he had seen Krishna. The man replied,
fisherman was catching fish in the lake with a lamp in People seeing him from a distance mistook him
;

his boat.
for

Krishna dancing on the snake the boat was regarded as the snake s hood, and the lamp as its crown- jewel True, Krishna has come to Brindaban, but it is not true
!

that the people have seen him.

Far from seeing him they

are holding a false notion, just as an imbecile (sthdnu]

man

The Master asked, takes things in a contrary light.&quot; &quot;Where have you seen Krishna?&quot; The man replied, &quot;You

XVI]

A

HOUSEHOLDER WORSHIPS CHAITANYA AS GOD
a walking Narayan.

IQQ

are a sannyasi

You have come to Brindaban, as the incarnation of Krishna, to deliver all men by your appearance.&quot; The Master invoked God in horror
and
cried,
&quot;Say

not so!

Never regard

this,

the humblest

of creatures, as Krishna.

A

sannyasi

is
;

a particle of chit,

a creature

is

like a single ray of light

but Krishna,

full

ofrafl the six powers, is like the

Sun.

A

creature and the
fire

Creator can never be equal, any more than a blazing

and ^
a

solitary spark can be

The
is

fool

creature as

equal to

God
&quot;

a

sinner,

speaks of destined to be

who

punished by

Yama The man replied,

&quot;You

have not

the

human mind.
;

Your appearance and character are like Krishna s. In form your bright you resemble the Son of Braja s lord The musk s robe. complexion eclipses your yellow
in a fragrance cannot be concealed even if it is tied up so too your Godly nature cannot be kept hidden. cloth
;

Supernatural

is

your character, your wisdom unfathomable,

the sight of you has driven the world mad with the love of Krishna. Woman, child, old man, a Chandal, or even a

Muslim,

whosoever
s

once

beholds

you,

dances

chanting Krishna

name.

He becomes

a teacher

madly, unto

others and converts the world.
the mere hearing of your
of devotion to
to all others.

Not to speak of seeing you, name throws a man into a frenzy Krishna and makes him a spiritual deliverer Your name sanctifies even Chandals. Super
powers,

human

Vide beyond description. Bhagabat, III. xxxiii. 6. Such is your glory, you have the Your form and attributes prove attributes of detachment.
are

your

you

Krishna The Master favoured these men, and they returned home wild with love. Thus did He stay a few days at
!&quot;

to be

200

CHAITANYA-CHARIT-AMRITA
the

[XVI
love
of

Akrur, saving men by imparting to them Krishna s name. That disciple of Madhav
every householder in Mathura.

Puri
of

invited

The people

Mathura,

Brahmans and good men,
day invited Bhattacharya,
the invitations.

in parties bf ten or

who
that

twenty every could accept only one of
opportunity of
to

The

people,

getting no

giving

dinners,

pressed

Brahman

accept

thur

hospitality.

Kanauji, Deccani, and Vaidik Brahmans all asked the Master to dinner. They came to Akrur humbly

in the

morning, cooked, offered the food to the Shdlgrdm, and fed the Master on it. One day, sitting on the Akrur
ghat,

the

Master

reflected,

&quot;Here

did

Aknir

see

Vaikuntha, and the people of Brindaban got a view of heaven. So saying He jumped into the water; Krishnadas set up a loud lamentation Bhattacharya hurried there and dragged the Master out. Then he took secret counsel
1

;

with

the

(local)

Brahman,

saying,

&quot;The

Master was

rescued only because I was at hand.
at

Brindaban who will save

Him

?

is drowned Here we have crowds
if

But

He

of visitors

and the plague of invitation every day.

It is

not good for
best

Him

to be constantly

in

an

ecstasy.

The

plan would

be to remove
&quot;Let

Him

from

Brindaban.&quot;
;

The Brahman (host) replied, us take Him to Prayag we shall enjoy the journey along the bank of the Ganges. You should ask His consent to bathe in the Ganges at
Soron and then
start

with
;

Him by
if

the same route.

It is

now

the

month

of

Mdgh

we

start

now

,we shall reach

Prayag in time for bathing during Capricorn. After saying something of your own sorrows, broach to him the
request to lead you to Prayag during Capricorn.
also of the joy of following the

Tell

Him
&quot;I

bank

of the

Ganges.&quot;

Then Bhattacharva

besought

the

Master

thus

XVI]

MASTER LEFT BRINDABAN TO AVOID CROWD

2OI

cannot bear this disturbance by the people.

They worry

me

to accept their invitations.

When
bank

people come in the

morning and fail I shall be happy
starting

to find you,
if

they plague
of the

me

to death.

I follow the

Ganges, and

now
is

My

mind
to

reach Prayag in time for bathing in Capricorn. I I cannot bear [our life here]. restless.

sub/nk

whatever

the

Master
to

may
leave

be

pleased

to

command.&quot;

Though unwilling

Brindaban,
&quot;Never

the
shall

Master, to gratify His bhakta, said sweetly,
I

be able to repay my debt to you for your having escorted me to Brindaban. I shall do your wish. Take me

wherever you
devotion
at

desire.&quot;

In the morninqthe

He

bathed and became overcome with
of

thought

leaving

Brindaban.

Un

conscious of the things outside,
love.

He

fell

into a trance of

Bhattacharya took Him in a boat across the river to The devoted Krishna-das and that Brahman Maha-ban.

On the way He sat knew the route along the Ganges. down under a tree with His party, in order to refresh them
from
fatigue.

Many cows were

grazing there,
a

and

the

cowherd played Suddenly sight filled Him with delight. He on his flute, and at once rapture seized the Master
;

fell

down

in

a swoon,

foaming

at

the

mouth and His

breathing stopped. Just then ten Pathan cavalrymen arrived there, dis mounted, and gazing at the Master jumped to the
conclusion that His five companions were sharpers who had poisoned Him with dhuturd in order to rob Him of

up the five and threatened to only the Bengalis began to tremble Krishna-das was fearless and that Brahman bold of Rajput I appeal speech. The Brahman cried out, Tathan
His gold.

So they

tied

behead them.

The

;

!

to&amp;lt;

CHAITANYA-CHARIT-AMRITA

[XVI

your Padshah
hermit
is

Take me with you to the shikdar. This my guru I am a Brahman of Mathura. I have
!

;

a hundred acquaintances at the royal Court. This hermit has a disease which makes Him fall&amp;lt;lown in a fit. He will

soon recover consciousness.
tied up.,

Wait

a

little

here.
if

Keep us
;

After inquiring of Him, slay us

[we deserve

The Pathan replied, &quot;You two are up-country me,n here are three Bengali thugs quaking in fear.&quot; Krishnadas said, live in this village, with 100 troopers and 200 bowmen under me. If I raise a shout they will come here,
&quot;I

kill

The Bengalis

you, and take away your horses and accoutrement. are not sharpers. You are rogues, as you want to rob pilgrims and to kill them!&quot; At this the
Just

Pathan hesitated.
senses, rose

then

the

Master

up with

a shout of Hari! Hart!

came to His and danced in

rapture with uplifted arms.

His devotional cry pierced the heart of the Muslim, in fear released the five, so that the Master saw not the captivity of His followers. Bhattacharya held and seated the Master, who became aware of the things around

who

Him when He saw
His
feat

the Muslims. The Pathans bowed at and charged the five with having poisoned Him with dhuturd. But He replied, &quot;They are not thugs, but

my

companions.

I

am

a

begging hermit, with no wealth
fall

to be robbed.

Occasionally I
me.&quot;

into epileptic of

fits,

when

these five kindly nurse

One

the

grave

man

clad in black and called a

Pij;,

Muslims, a was melted at

heart on seeing the Master.

He propounded monotheism

the Quran).

and one common God, on the basis of his holy book (viz., But the Master refuted all his propositions

by arguments based on the Muslim scripture, till the man was silenced. The Master continued, &quot;Your scripture

XVI]

A

MUSUM TAUGHT
common God

BY CHAITANYA

2OJ

establishes one

[in the beginning]

and re

futing that theory sets up in the end a particular God, who is full of all powers, dark of hue, the embodiment of sat
chit

and ananda, the perfect

Spirit,

the soul of

all,

all-

pervading, eternal, the self of every thing, the source of creation life and destruction, the refuge of all universes
wkettier gross or fine, the most excellent, adorable by all, the first cause of everything. Men are saved by faith in

Him,, and freed from the bondage of the world only by serving Him. Delight in Him is the supreme human
attainment, while
that bliss.
salvation can give

only a particle of

The
After

highest beatitude comes only from serving
first

His
of

feet.

insisting

on work,

mental abstraction, these are then set aside

knowledge and and the service

God

is

laid

down

as the final duty.

Your theologians
;

have no knowledge of their own scriptures they forget that where there are two injunctions, the latter is sronger. Decide after studying your own holy books, and see what
is laid

down as the final conclusion.&quot; The Muslim replied, &quot;True are your words. Men cannot realize God as described in the scriptures. They nobody thinks of discourse on the abstract God (Go sain) God. You are such, God s own the incarnate
;

adoring
self.

Have mercy on me, unworthy

sinner

!

Much have

and sddhan from I read, but cannot ascertain the sddhya the Muslim scriptures. At the sight of vou my tongue of my proud utters Krishna s name, and I have been cured
confidence in

my own
who
said,

knowledge.

Tell

me

what
1

are sddhya and
s
feet,

sddhan.&quot;
&quot;Rise!

So saying he

fell

graciously at the

Master
births.

In repeating Krishna s name you have been washed pure from the sins of million Krishna! Krishna!&quot; They chanted the

Say

204

CHAITANYA-CHARIT-AMRITA
filled

[XVI

name and were him Ramdas.

with rapture.

The Master renamed
Bijuli

There was another Pathan

named

Khan,

a

young Prince and the master of RaTmdas and other Pathan He too fell down at the Master s feet, with the troopers.
cry of Krishna!
toe,

The Master touched
His
way.
&quot;Pathan

his

head with His
turned

and

went on

All the

Pathans

bairdgis

and were famous as

Vaishnavs.&quot;

roamed everywhere singing the Master s Bijuli Khan became a very spiritual person
every
tirtha.

praise,-

They The
in

honoured

At Soron He bathed in the Ganges and walked along the river bank to Prayag. When He dismissed the Mathura Brahman and Krishna-das, they begged with
folded palms, &quot;Let us follow you to Prayag. Where again shall we see your feet ? It is a Muslim country, you

may

be oppressed anywhere.
is

Your companion,

Bhatta-

not know how to mere pandit The Master smilingly consented and they followed Him. Everyone who beheld Him turned frantic with love and sang sankirtan aloud. They com
charya,
a

and does

address

people.&quot;

municated their
so
that

faith to others,

and these

to others again,

the whole land

Master had previously converted
pilgrimage.

became Vaishnav, just as the the South during His

So walking He reached Prayag, where
ten days
at the junction

He

bathed for

of

the three rivers

sun

s

progress through Capricorn.

during the [Text, canto 18.]

CHAPTER XVII

How
,

the Master favoured

Rup
at

Rup and

Sanatan, after

meeting the Master
to their

the

village of Ramkeli,

went back

own

quarters.

The

two brothers devised how to get rid of their worldly ties. They secured two priests with costly gifts, and performed two ceremonies preparatory to a journey (purashcharan)
in the

mantra

of

Krishna,

hoping

thereby

to

attain

speedily to Chaitanyate feet.

Then Rup came

to his

own

house by boat with much wealth, of which he distributed one half to Brahmans and Vaishnavs, one quarter to his

kinsmen

for their support,

and

laid

by the other quarter

for paying the fine.

The money was lodged with good

Brahmans, and ten thousand Rupees were deposited with a
grocer at Gaur, subject to expenditure by Sanatan. When Rup heard of the Master s journey to Puri and of His
intention to go to Brindaban by the forest route, he sent

two agents
shape his

to Puri to bring quickly

of the Master s starting for Brindaban, as he

word about the date wanted to
himself,
here).
&quot;The

own

course accordingly.

At
Sultan
s

Gaur

Sanatan

thought

within

he were only to turn angry, it will be my deliverance.&quot; On the plea of illness he stayed at home, gave up his official and discontinued his visits to the Court. work,
is

love for

me

a tie (keeping

me

If

The greedy
state

writers (Kdyastha) transacted the business of

(in his absence),

while he at

home

discussed

the

Shdstras.

With twenty

or thirty Bhattacharya pandits he

206

CHAITANYA-CHARIT-AMRITA

[XVII
the Sultan

discussed the Bhdgabat in assembly.

One day
entered

with only
meeting.

one attendant

suddenly

Sanatan

s

At the

sight of the king, all hurriedly stood up,
said,
&quot;I

and seated him with due honour... The Sultan
sent a physician to you,
perfect health.

who
affairs

reported that

All
at

my

you were in on you, and yet depend
!

you are staying
ruined
all

home

neglecting them

my

business.

Tell
&quot;I

Sanatan replied, by Get some one else for the purpose.&quot; The Sultan cried out again and again, &quot;Your elder brother
it?&quot;

You ha.ye me what you really mean am unable to do the work.
in
is

anger
acting

like

a

robber.

He
killing

has desolated

the districts

(chdkld)

under him by
ruining
free
all

men and
punish

my

affairs!&quot;

here you are &quot;You are the Sanatan pleaded,
cattle.
all
offenders.&quot;

And

king of Bengal

;

At

this the Sultan returned to his palace
lest

and impri

he should escape. When the king set out to invade Orissa, he asked Sanatan to accompany him. cannot bear you company, as you The minister replied, soned Sanatan
&quot;I

are going to molest

my

gods.&quot;

Then

the Sultan set out,

leaving Sanatan in prison. When the Master set out for Brindaban,
of
it

the two
this

Rup Rup. messengers brought news for Brindaban. wrote to Sanatan, &quot;Chaitanya has started We two brothers are going to join him. Do you run
to

At

away from Gaur by hook
your release soon, and
fly to

or

crook.

I

have
it

left

ten

thousand Rupees with a grocer there.

Spend

to secure

you can
youngest

find.&quot;

Then Rup

Brindaban by any way that went to Prayag with his
Mallik

brother,

Anupam

(surnamed?)

Shri-

Vallabh, devout Vaishnav. The Master delighted at the news.

As He was going

XVII]
to visit

RUP MEETS CHAITANYA AT PRAYAG

2O7

Bindu Madhav, lakhs of men came to meet Him, some weeping, some laughing, some singing and dancing, others rolling on the ground while shouting Krishna!
Master; drowned Prayag in the flood of Krishna s love, while the Ganges and the Jamuna between

who knew Him, took Him to his where the Master was sitting down in seclusion house, when Rup and Vallakh came to Him. With two blades of grass between their teeth, they fell down prone on seeing Him from afar. Again and again they rose up and fell down, reciting many verses, overcome with love at
the
sight
of

A

Him.

Graciously
to

did

the

Master
s

speak,

&quot;Rise,

rise!
:

Rup, come

me!

Krishna

grace passes

has plucked you from the well of worldliness in which you were sunk. Witness the Hari-bhaktiall

speech

He

vilas, x. 91
f

;

the words of

God

:

not by studying the four Vedas that one can become my bhakta. Even low-caste Chandals can win my
lt is

love by their faith.

To such bhaktas

I grant

my

love

and

accept their love, and they are worthy of adoration like
myself.&quot;

Repeating the above verse He embraced both and placed His feet on their heads as a favour. At this they
praised

with folded palms. [Verses]. Then the Master seated them by Himself and asked

Him humbly
news

for the

of Sanatan.

king

s

prison.

answered, &quot;He is in the If you save him then only can he be

Rup

15

208
released.
1

CHAITANYA-CHARIT-AMRITA

[XVII

The Master
soon join us

said,
11

&quot;Sanatan

has been set free
invited

and

will

all.

The Brahman

the

Master to dinner.

Rup

passed the day there.

Balabhadra

Bhattacharya bade both the brotherr to dinner, and the two ate the leavings of the Master s plate. The Master lodged in a house on the junction of the rivers Rup and Vallabh
;

took a house near

it.

*-

There was then one Vallabh Bhatta* at the village of Ambuli. He came on hearing of the Master s
arrival,

bowed

to

Him, received His embrace, and the two

dis

coursed long on Krishna, at which the Master s devotion surged up, but He checked Himself in the presence of the
Bhatta,

who

detected the uncontrollable

fervour

within

Him
the

and marvelled exceedingly.
Master,

Then

the Bhatta invited the

who

introduced to him
to the

two brothers.

Bhatta from a distance, and as he ran to meet them they receded further crying, &quot;Touch not untouchable sinners like us!&quot; The Bhatta
to the Bhatta, adding,

They very humbly bowed

the Master was delighted and told their story &quot;Touch not these they are of a low caste, while you are a Vaidic sacrificial Brahman, old
; ;

marvelled

and
their

a

kulin.&quot;

Hearing Krishna

s

name

Bhatta, taking winking, remarked, &quot;Krishna s name is dancing on their tongue. They cannot be low they are the best of men. Witness the Bhagabat III. xxxiii.
lips,
;

the

hint

incessantly on from the Master s

7.&quot;

The
*

Master, pleased to hear
:

it,

praised

him much and

in rapture recited these verses

The celebrated Vallabh-acharya (born in 1479), the founder of the Pushtimarga school of Vaishnavism. Ambuli is evidently A rail, a village on the Jamuna opposite Allahabad, which contains a temple
of the Vallabh-acharya sect.

XVII]

CHAITANYA AND VALLABH AT ALLAHABAD

2OQ

&quot;Wise

men

-will

honour even a Chanddl who has been

purified in consequence of the sins of his low birth having

an

been burnt away by the blazing fire of pure faith ; while atheist is not to be4ionoured even though learned in the
Vedas.

Vain are high pedigree, scholarship, repetition of

the holy
G&a*.

name, and
so
are

austerities, in a
is

man who
faithless
n.)&quot;

lacks faith in

As

a lifeless doll
the

dressed up only for
of

show

to

people,

virtues
iii.

a

man
the

futile.

(Har^rbhakti-sudhodaya,

12

and

The Bhatta wondered

as he gazed

at

Master

s

passion of devotion, power, true faith, and beauty. He took Him with His followers in a boat to his own house
for dinner.

Beholding the sparkling blue waters of
love,
all

the

Jamuna, the Master was overcome by
into

and

leaped

the

river
it

with

a

roar.

They were

seized with

concern at

and hurriedly pulled

Him

out of the water.

He
left

began to dance on the boat, which rolled right and under His weight and shipped a good deal of water,
His love was uncontrollable
;

being ready to sink.

still

in the presence of the Bhatta the Master checked Himself,
as

His transport was inopportune, and disembarked
ghat.

at the

Ambuli

The anxious
brought

Bhatta,

after

keeping

His

company

at bath,

Him

to his
feet

own

house, gave

Him

a fine garment,

washed His
and

and poured the water

on the heads

of himself

his family.

He

clothed the

Master in a new waist-band and dhuti, and adored Him with scents, flowers, incense and lights. Bhattacharya cooked and the Master dined so did Rup and his brother
;
;

Rup and
dinner.

were given the leavings of His After chewing spices the Master lay down to
Krishna-das

repose, the Bhatta rubbing

His

feet.

Sent away by

the

210

CHAITANYA-CHARIT-AMRITA

[XVII

Master, the Bhatta despatched his

own

dinner and came

back

to

His

feet.

Now came

there

Raghupati

Upadhyaya,

a

great

scholar and Vaishnav of north

As he Bihar (Tirhut). the Master greeted him with &quot;Be thy mind fixed bowed,
Krishna,&quot;

and urged the poet to proceed further. The Upadhyaya marvelled at such fervour, and knew Him to be Krishna himself and not a mortal. The Master asked, &quot;Upadhyaya
!

what do you consider most
&quot;Black

excellent?&quot;

The

in the best of

colours.&quot;

&quot;Where is

poet replied, the best abode
&quot;Mathura

of the black complexion?&quot;
is

The

poet answered,
is

the best of
or

cities.&quot;

&quot;Which

the best age

boyhood,
replied,

maturity,

adolescence?&quot;
is

The
fit

Upadhyaya
for

&quot;Adolescence
&quot;Which

the

only
is

age

our

meditation.&quot;

do you think
all

the best

among
(ras).&quot;

emotions?&quot; &quot;Love

is

the highest of

emotions

The Master

re

marked, &quot;Thou hast taught me the true lore&quot;, and then in a tremulous voice recited Madhavendra Puri s verses (embodying the above answers). In rapture He embraced the Upadhyaya, who began to dance in a frenzy of love.
Vallabh Bhatta marvelled at the sight. sons he fell down at the Master s feet.
flocked
thither
of to

With his two The villagers
stopped
I

see

Him, and
Vallabh

at

His sight became
the
&quot;This

worshippers

Krishna.

Bhatta

Brahmans who were

inviting the Master, saying,

holy man jumped into mid-Jamuna in ecstasy. not detain Him here, but convey Him back to

must

Prayag.

XVII]

RUP AND SANATAN

S LIFE AT

BRINDABAN

211

Invite Him there, if you list.&quot; Master across in the boat.

So saying he carried the

Avoiding the press of the people, the Master went to hat and there taught Rup about the Dashashwamedh
Krishna s essence, the path of bhakti, the lore of emotions, the conclusions of the Bhdgabat. He imparted to Rup all the cfoctrines He had learnt from Ramananda, and infused
(His own) force into Rup s heart, in order to make him a (Verses quoted from perfect doctor of Vaishnav theology.

the Chaitanya-chandrodaya.}

Thanks to the Master s grace on them, Rup and Sanatan became objects of favour and pride to all His
leading devotees and associates. Chaitanya s attendants used to ask every one who returned to Bengal from Brindaban, &quot;Tell us how Rup and Sanatan are living there.
Tell us of their asceticism, their meals, their adoration of Krishna all day.&quot; Then praising the two, the returned

pilgrims would
sleeping

answer,
night

&quot;The

two
a

are

living

homeless,

every

under
fed

different

tree.

In the

Brahman houses they
-sweetmeats

get coarse food, in contrast with the

they

formerly

upon.

They chew dry
;

bread or gram, leaving all enjoyments. In their hands is the beggar s gourd, they are wrapped in tattered quilts

name, dance, and exult. the day and night they recite Krishna s praise, Throughout and sleep for two hours, and sometimes, absorbed in the passion of charting the name, they deny themselves even
they speak of Krishna, chant his
that short sleep.

At times they compose works on bhakti , hear discourses about Chaitanya, and meditate on Him.&quot; These words greatly pleased the Fathers of the Church.

What wonder
Chaitanya
s

[that

such

should

be

their

life],

when

grace was on

them?

212

CHAITANYA-CHARIT-AMRITA

[XVII

Thus passing

Rup Rup

!

ten days at Prayag, the Master taught and inspired him with strength, adding, &quot;Listen, to the signs of a bhakta, which I shall describe
I

in brief sentences, without going irito detail.

speak to

you onlv

of one drop of the shoreless profound ocean of

bhakti, in order to give you a smack of it. Behold in the universe countless beings that pass through 84 lakhs of
births. The nature of a creature is as minute as a hundredth part of a hundredth part of the point of a.^hair. [Verses from the Shruti-bydkhyd, and the Panchadashi

S3-]
,

immutable God!

limitless, eternal

if -we admit that bodied beings are and omnipresent, then we cannot maintain

the law that they are subject to you.
to birth, will be

Then

the creatures,

though subject law-givers unto themselves,, even though they have not risen above their mortal nature. Those who say that God and beings are equal, know not
thy true nature and their doctrines are false.

(Bhagabat,

X.

Ixxxvii. 26.)
&quot;Among

creatures

we must

distinguish between the

Among the animate are many such as sky-dwellers, land animals, water animals classes, &c., men being only a minority of them. [Eliminate
from] men the Mlechchhas, Pulindas, Bauddhas, and Shabars and from the followers of the Vedas one-half
;

animate and the inanimate.

follow the Vedas in lips only, doing sins condemned the Vedas and disregarding piety. Aoiong religious by
are devoted to work [as the means of salva For ten million men devoted to work we have one devoted to knowledge, and therefore superior to the

who

people

many

tion].

former.

Among

ten million

men

devoted to

knowledge
ten million

we have

only one liberated soul.

And among

XVII]

RIGHT METHOD OF GROWING BHAKTI
is

213

liberated souls hardly one devotee of Krishna

found.

The bhakta of Krishna is passionless and those who covet enjoyment, salvation or
turbed.
&quot;In

tranquil,

while

siddhi are per

Witness the Bhagabat, VI. xiv

4.

roving through the universe, lucky is the man who gets the seed of the creeper of faith (bhakti) through th grace of his guru and Krishna. He sows the seed like
a gardener, waters
it

with hearing and chanting [the holy

name j

.

As

the

universe, passes

creeper grows it pierces through the beyond the Birajd Brahma world to the

Para-byom, and above that to the heavenly Brindaban, where it creeps up the wishing-tree of Krishna s feet,
spreads and bears fruit in the form of love (prem)
If

any

sin against

Vaishnavism

is

done,
its

it

uproots or tears

the creeper like a wild elephant,

leaves wither.
it,

Then
it

the gardener on earth carefully covers
the elephant of sin.

to save

from

But

if

parasites, like love of enjoy

ment or

salvation and countless other things,

or forbidden
thirst

practices like rubbish,

slaughter of living beings,

of gain or fame, adhere to the creeper,
sites flourish

then these para

growth

is

arrested.

from the watering, while the main creeper s then will Cut off the parasites first
;

the main branch reach the heavenly Brindaban.

When

the mature fruit of love drops down, the gardener tastes
it,

tree.

and proceeding up the creeper he reaches the wishingThere (in Vishnu s heaven) he tends the wishingand blissfully tastes the juice of the fruit of love. tree,

That

the highest fruit, the supreme human bliss, in comparison with which the four human attainments are as
is

straw
tell

From pure

faith is

born
:

love.

Therefore I

Leaving desire for you of others, knowledge and work, devote all others, worship
of the signs of pure faith

214

CHAITANYA-CHARIT-AMRITA
to the cultivation of Krishna.

[XVII
This
is

your senses
faith,

pure
12

the source of love.

Its signs are described in the
III.

Narada-pancha-ratra and the Bhagabat, &c.
&quot;If

xxix. 10

one desires enjoyment, salvation, &c., he cannot kindle love, even by means of devotion From (sddhan). the culture of bhakti ardour is born when ardour deepens
;

when mixed with sugar, ghee, pepper, becomes deliciously sweet. In different camphor, bhaktas the inclination (rati) assumes different forms, viz.,
just as curd,

the shdnta, the ddsya, the sakhya, the bdtsalya, and the madhur. From these differences in the nature of the passion, the mood (ras) of Krishna s love assumes five

forms of the same name, which are called the chief rasas, while there are seven minor rasas, -viz., the comic, the
grotesque, the heroic, the pathetic, the rude, the horrible, and the timid. The five former moods

occupy the minds of bhaktas

;

while

the

seven

permanently minor

moods rise fitfully when they get a favourable occasion. The nine sages [who instructed king Nimi] and Sanak
and others are examples of bhaktas of the shdnta mood.
Countless are the bhaktas everywhere

ddsya mood.

and other

who illustrate the The sakhya mood is typified in Shridam [cow-boys] and in Bhim and Arjun of Hastinapur.

XVII]

MOODS OF BHAKTI ANALYZED

215

The

bhaktas of the bdtsalya

mood

are father, mother and
of bhakti, the

other elders.

Of the madhur mood

exam
s

ples are chiefly the milkmaids of Brindaban, queens, Lakshmi and countless others.
&quot;Again,

Krishna

two kinds by a sense of his Godhead, and (2) pure (i) accompanied At Gokul the latter was displayed, free from a-Hd simple. any consciousness of his Godhead, while at Mathura, Dwaraka, Vaikuntha and other places the former prevailed. Where the sense of his Godhead is predominant, love
ardour
(rati)

for

Krishna

is

of

:

[for

him]

is

contracted

;

is to disregard his

Godhead even when

whereas the way of pure ardour it is openly shown.

In the shdnta and dftsya emotions this consciousness of Ms Godhead is a little kindled, but in the batsalya, sakhya and madhur it is shrunk up. When Krishna bowed at the feet of Vasudev and Devaki, they were frightened by the sense of his Godhead. Witness the Bhagabat, X. xliv. 35.
&quot;Arjun

was awe-struck

at

beholding

the vision of

Krishna as God, and begged his pardon for having treated him familiarly under the notion of a friend. Vide the Gitd,
Krishna jested with Rukmini, she became Vide the Bhagamortally afraid lest he should quit her.
xi. 41.

bhaktas are necessarily marked by these qualities, just as is possessed by the other
is like

Krishna

an odourless flower

votary s attachment to he has only acquired
;

a true sense of

God

s nature,

as the

supreme

spirit

and

divinity.

The ddsya mood
as the

better developes the cognition

Lord of full powers. A dds bhakta constantly gratifies Krishna bv serving him with a sense of his divinity, honour, and great glorification ddsya ras
of

Krishna

;

has the merit of the shdnta ras

plus service,

i.e.,

it

has

two merits.
[plus

The sakhya
trust
in

ras possesses these

two merits
in

absolute

Krishna].

In ddsya Krishna s
;

service is

marked by honour and
sits

glorification

sakhya

by

reliance.
&quot;A

sakhd bhakta

on Krishna

s

back, or carries

him

on his shoulders, or has a
chief characteristic
of

mock

fight ? with

him
free

;

he

serves Krishna and at times

makes Krishna serve him!
is

The

the sakhya ras

com-

So this radery, without any feeling of respect or awe. in it Krishna is loved more ras has three qualities
;

ardently, as he

is

held equal to the bhakta

s self

;

hence

XVII]
this

CUMAX OF THE

STAGES OF BHAKTI

217

ras captivates the good.

In the batsalya ras there

are the above three qualities, plus tenderness,

which in its and chastisement. Such a de excess leads to chiding votee regards himself as the patron and Krishna as the
;

protege

his service takes the

form of paternal

care.

This

nectar ras, therefore has four qualities, and is like the madhur ras all the above four qualities are &quot;In
to them present in a heightened form, and in addition him his or the votary serves Krishna as a lover offering her own person. Here five qualities are present. All the the madhur, just [four] emotions find their synthesis in

as in the case of the five elements (sky, air, light, water

and earth) the attributes of the
in the fifth.

first

four are

all

united
deli-

Hence

is

the

madhur
has

ras of

wondrous

ciousness.

This

emotion
it.

been

fully

described.

Reflect

how

to spread

illuminate your heart.

While meditating, Krishna will Through Krishna s grace, even an
emotions.&quot;

ignorant

man

reaches the farthest shore of the

So saying the Master embraced Rup and started for Benares next morning. Rup begged leave to accompany Him as he could not bear the pang of parting. But the
Master objected,
&quot;Let

me

lay

down your
;

duty.
there.

You

are

now

within easy reach of Brindaban return to Bengal and join me at Puri.&quot; a (parting) embrace the Master embarked.
there in a swoon.

Thence go After giving him

Rup

fell

down
to his

The Deccani Brahman took him
his brother

house.

,.

Then Rup and

went

to Brindaban.

the Master reached Benares,

Chandra Sekhar

When met Him

outside the village, as he had dreamt the previous night that the Master had come to his house and so he had

come out

of the village to wait for

Him.

Delighted to

2l8
see- the Master,

CHAITANYA-CHARIT-AMRITA

[XVII

he bowed at His feet and took Him home At the news, Tapan Mishra came to the Master forming a select assembly he invited Him and made Him dine at his house. Chundra Shekhar invited
with
him.
;

Bhattacharya.
&quot;Grant

me

After the feast Tapan Mishra begged Him, kindly one favour that I beg of thee. So long

as thou stayest at Kashi do not dine

anywhere except in

my

house.&quot;

knew

that

The Master accepted his invitation as He He would stay for a week only and would not

dine with hermits.

He

lodged

with Chandra Shekhar.
of

The Maratha Brahman and many good men Brahman and Kshatriya castes visited the Master.
-canto 19.]

the

[Text,

CHAPTER

XVIII
is

San at an meets the Master and of God s forms
,

taught

jAt Gaur, Sanatan lay in prison, when to his delight t he received Rup s letter. Then he spoke to his Muslim
jailor:
&quot;You

are a living saint, a very pious

man, well-

[There it is written that] if a man ransoms a captive with his wealth, God gives him salva tion. Formerly I had done you good turns now show
read in the Quran.
;

your gratitude by reliasing me. I offer you five thousand Rupees. Accept the sum, and by setting me free gain both money and religious merit.&quot;

The Muslim
off,

replied,

&quot;Hark

you,

Sir,

I

can

let

you

but I fear the

Sultan.&quot;

not the Sultan.
back,
of the
tell

He
that

has gone

Sanatan rejoined, to Orissa. If he
sent to the

&quot;Fear

him

when Sanatan was
fetters,

comes bank

Ganges
search.

to ease himself,

sank down with his

he jumped into the river, and could not be traced after

much

Fear not,

I shall not live in this country,

but turn darvesh and go to Mecca.&quot; The Muhammadan was still reluctant. So Sanatan heaped up seven thousand

Rupees before him, at the sight of which his greed was roused. At night he sent Sanatan across the river after
filing off his fetters.

Sanatan avoided the road by Telia

Garhi, the gate of Bengal, and travelling day and night entered the Patra hills. There he besought a rustic land

owner to guide him over the hill. A palmist present with the landowner whispered to him that Sanatan had eight gold coins with himself. At this the man gladly promised

230
to

CHAITANYA-CHARIT-AMRITA
hill

[XVIII

convey Sanatan over the night and asked to prepare

by

his

own

servants at

his

meal in the meantime.

With marks

of

in the river, broke his

honour he gave him rice. Sanatan bathed two days fat*, and reflected, &quot;Why

does this land-owner show respect to me?&quot; Then he asked [his attendant] Ishan if he had any property with himself. Ishan replied, &quot;Seven gold coins.&quot; At-tjiis

Sanatan

rebuked

him saying,
with

&quot;Why

this deadly thing

yourself?&quot;

Then

have you brought he gave the
&quot;Take

seven pieces to the land-owner and sweetly said, these from me and honestly conduct me over the

hill.

I

run-away from the king s prison and cannot take the Telia Garhi road. You will acquire merit if you help me to cross the hill.&quot; The land-owner replied, knew
a
&quot;I

am

before that your servant had eight gold pieces with him,

and

I

had
I

money. and so

It is well that

murder you at night for the you have told me of the money, have been saved from the sin of murder. I am
determined
to

so pleased that I shall not take the coins, but guide
gratis for the sake of
merit.&quot;

you

one else will murder me and save my life.&quot; Then the money. Accept land-owner sent four footmen of his own, who led Sanatan

on his back, and (therefore) fearless (of robbers). In course of time he reached Hajipur,* and in the
The town
of Hajipur on the north

*

bank of the Ganges, opposite

.XVIII]

SANATAN JOINS CHAITANYA AT BENARES

221

His brother-in-law, Shri kanta, a royal officer, lived here, entrusted by the Sultan with three lakhs of Rupees to buy and despatch horses. From a height he discerned Sanatan, and at night came to

evening sat down in a garden.

him with only one

attendant.

The two had

a friendly

meeting, and Sanatan told the tale of his escape. Shrikanta said &quot;Stay here a day or two. Put on decent robes and cast off your rags.&quot; Sanatan replied, &quot;No, I shall not
,

linger a minute here.
shall

Help me to cross the Ganges, I go away at once.&quot; Shrikanta with care gave him a Bhutia blanket and ferried him over.

Sanatan in time reached Benares, where he was glad hear of the Master s arrival. Going to Chandra Shekhar s house, he sat down at the The gate.
to

Master,

Chandra Shekhar, &quot;There is a Vaishnav at the gate. Bring him Chandra Shekhar reported to the Master that there was no Vaishnav but only a
it,

knowing

told

in.&quot;

darvesh at the gate.

The Master

replied,

&quot;Well,

him

bring

in.&quot;

Glad

to

be called,

Sanatan

entered.

When

me

he was in the court-yard, the Master rushed out and embraced him in rapture. At His touch Sanatan was overcome by love and cried out in a faltering voice, &quot;Touch
not!

touch

me

not!&quot;

The

two

wept

ceaselessly,

clasping each other s necks, to the wonder of Chandra Shekhar. Then the Master took him by the hand and
seated

him by
&quot;Touch

His

stroking Sanat%n s body with His
cried,
&quot;I

me

on the veranda of the house, own hands. Sanatan not, Master!&quot; but the Master answered,
side

touch you to purify myself.

Through the strength

of

of Bengal.

Patna, was the seat of the governor of Bihar on behalf of the Sultans
(Riyaz-us-salatin,

Eng.

tr.,

134 n.)

222

CHAITANYA-CHARIT-AMRITA
faith

[XVIII
Witness

your

you can cleanse the whole universe.
I.

the Bhagabat,

xiii. 8,

VII.

ix. 9.

By

seeing, touching,

and praising a bhakta
xiii.
2.&quot;

like you, all

my

senses are gratified,

as the scripture asserts.

Vide the Hari-bhakti-sudhodaya,

The Master continued, &quot;Listen, Sanatan Krishna very kind, the saviour of the fallen. He has delivered you from the worst hell (rauraba). Limitless and pro
!

is

found

is

the ocean of his mercy.
I

&quot;

Sanatan objecte d,
r

&quot;I

know

not Krishna.

recognize

your
at the

grace

as

having

effected

my

deliverance.&quot;

Then

Master

s request

he told the whole story of his flight. The Master told met both your brothers, Hup and Anupam, at him, Prayag. They have gone to Brindaban.&quot; Then He
&quot;I

introduced Sanatan to Tapan Mishra and Chandra Shekhar.

Tapan
take

Mishra

invited
yourself,&quot;

him,

the Master adding,
telling

&quot;Go,

Sanatan, shave

and

Chandra Shekhar to

away the rags of Sanatan. They made him bathe in the Ganges, and Chandra Shekhar gave him a new gar ment, which he refused to accept. At this the Master was delighted exceedingly.
After His noon-day prayer,
the Master went
s

with
sat

Sanatan to dine

at

Tapan Mishra
&quot;Sanatan

house.

As He

down
also,

to

His meal
first.

He

ordered the Mishra to serve Sanatan

but he replied,
dine
I

has some

rites to

You

shall give

him your

prasdd.&quot;

perform. After

dinner the Master rested.
leavings and offered

him

a

The Mishra gave Sanatan His new cloth, which Sanatan de
cloth,

clined to accept, asking instead for one of the Mishra s

So the Mishra gave him an old he cut into a waist-band and wrapper.
old clothes.

which

Sanatan was introduced by the Master to the Maratha

XVIII]

SANATAN DISCARDS HIS FINE BLANKET

223

Brahman, who gave him a general invitation to dinner during the whole of his stay at Kashi. But Sanatan de
clined saying,
&quot;I

shall rove (begging alms) like the bee.
all

Why

should

I

procurt

my

food from one

Brahman

s

house.&quot;

Exceedingly pleased was the Master at Sanatan s detachment from the world, and He often cast glances at
the Bhutia blanket, from which Sanatan guessed that

He

So Sanatan planned to get rid of the blanket. When he went to the Ganges to perform his noon-day rites, he met a Bengali drying his quilt, and asked him to exchange it for his blanket, as a favour. The
disapproved of
it.

man retorted, &quot;Why fire you, a venerable man, mocking me? Why should you exchange your costly blanket for a quilt?&quot; Sanatan replied, am not joking but am in Do make the exchange.&quot; So saying he gave up earnest.
&quot;I

the blanket, placed the quilt on his shoulders and came to Chaitanya. At the Master s query he told the whole
tale. The Master remarked, have thought of it. Krishna, who has delivered you from attachment to earthly goods, cannot have left a remnant of that attachment in
&quot;I

you.

No good

physician leaves even a trace of the dis

ease unremoved.

You were
was

living

on alms from door

to

door, and yet there

a three

back
the

!

It spoiled

beholders.&quot;

your virtue Sanatan replied,
ties

Rupee blanket on your and made you a mock unto
&quot;He

who

has released

me

from

worldly

has also cured this

last

remnant of

worldliness in

me.&quot;

&amp;gt;

The pleased Master showed grace to him, and thus emboldened him to put questions. Formerly the Master had put questions to Ramananda Ray, which the latter
had answered under His
16
inspiration.

So,

now, inspired

224

CHAITANYA-CHARIT-AMRITA

[XVIII

by the Master, Sanatan put questions, while
spiritual truths.

He

established

Then Sanatan,

biting a blade of grass as a token of
feet;

abjectness, clasped the Master s

and

said, &quot;Low-born,

with low comrades, a fallen wretch, I have wasted

my

life,

plunged in the well of
of

vile worldliness.

I

know nothing

my own good or evil, but I have held as truth whatever was approved in vulgar practice. As you have graciously saved me, tell me of your grace what my duties are. Who
am I? Why are the three afflictions (tdpa) oppressing me? I know not what will do me good. I know not even how to ask about the truth of sddhya and sddhan. Do you of your own accord, unfold all thes truths to me.&quot; The Master replied, is Krishna s grace to you. You know all the truths and are not subject to the three afflictions. You are strong in Krishna s strength, you know the truths already. It is the nature of sddhus to
&quot;Full

inquire about
&quot;You

what they know, only

to confirm

it.

are a proper agent for preaching bhakti. Listen

to all the truths as I tell
&quot;The

them

in

due order

:

soul of

man

is

the eternal servant of Krishna.

The

tatasthd

power

of

Krishna

manifests

differences

[between the Creator and His creatures], just as a ray of the sun transforms itself into a flame of fire. Krishna
has by nature three powers -viz., the chit, the life, and Vide the Vishnu Puran I. xxix. 50, the illusion powers. VI. vii. 60 and 61, I. iii. 2, the Gita vii. 5 and 14, and
:

the Bhagabat, XI.
&quot;When

ii.

35.

a creature forgets Krishna,

his face is ever

turned to external things, and therefore under the in fluence of illusion he undergoes the misery of being born
in the world,

now

rising to heaven,

now

sinking to hell,

XVIII] SHASTRIC GUIDANCE NEEDED FOR SALVATION
just as a criminal is
&quot;If

225

ducked in water by royal command. under the teaching of true scripture, a man turns to Krishna, he is saved, he gets rid of illusion. A creature
labouring

under

illusion

remembers

not

Krishna.

So

Krishna kindly created the Vedas and Purans. He makes himself known through scripture, guru, and the soul and
;

man* comes The Vedas
Relation
is

to realize

Krishna

is

my

lord and saviour.*

treat of Relation,

Epithet,

and Needs

;

that

this attainment,

the attaining of Krishna, faith is the means of the epithets are his names love is the
;

(supreme) need, the most precious treasure and the highest achievement of humanity. Madhur service is the means
of gaining Krishna.; Jby serving him we can enjoy the relish of him. The following parable will illustrate it
:

An
you

all-knowing seer visited a poor
said,

man and
Your

seeing his

misery

Why

are

you

so poor?

father has left

a large legacy.
it.

He
At

died elsewhere and therefore could
these words the

not inform you of
for his treasure.

man began
the

to

hunt

In the same manner

Vedas

and

Purans instruct men about Krishna
seer
his
is

The

counsel of the

the source, the treasure

own knowledge
:

the

man

is the consequence. By could not attain to his father s

treasure

the seer had to

tell

him the method
If
If

of discover

Here lies the treasure. ing it hornets will rise and not money.
will

you dig in the south, you dig west a gnome

show

itself

and hinder you.
little

ings will discover a up.

In the north your digg dark serpent, which will swallow you

But by digging a

on the

east side

you

will get

the pots of treasure.

Similarly the Shastras assert that

leaving work, knowledge and abstraction (yog), one can Vide the Bhagabat, influence Krishna by faith alone.

XI.

xiv. 19

&

20.

226

CHAITANYA-CHARIT-AMRITA
Therefore
is

[XVIII

faith the only
all

and

it is

described in

means of gaining Krishna, Shastras as abhidheya. As wealth

gives pleasure and drives

kindles love of Krishna, and

away sorrow of itself, so bhakti when love is turned to

Krishna

man

is

freed from bondage to the world.

The
but

fruit of love is not riches or the cessation of re-birth,
its

chief object

is

the enjoyment of the beatitude of
s forms,

I6vmg

[A long discourse on Krishna
second edition.]

omitted in the

[Text, canto 20.]

CHAPTER XIX
On
^

the sweetness of Krishna
Master
in

s

attributes
of

{The
:

continued

His

teaching

Sanatan

thus

]

His all-embracing form dwells in the highest Space (pam-byom). The diverse Vaikunthas are beyond count. The extent of each Vaikuntha is millions and
&quot;od

millions of miles.

Vaikunthas.

Ananda inspired by chit fills all the All of [His] attendants are filled with the

&quot;Not to speak of Brahma and others, even Ananta with his thousand tongues, is eternally singing [of His

attributes]

without
II.
^ii.

being

able

to

finish

them.

Vide

Bhagabat,
&quot;Even

40.

Krishna, the omniscient and supreme being, cannot find the end of His own attributes, but remains
eagerly longing [to
Ixxxvii. 37.
&quot;The

know
to

of them].

Vide Bhagabat, X.

mind

fails

comprehend His

exploits,

even

228
of the time

CHAITANYA-CHARIT-AMRITA

[XIX

when He
the

incarnated himself in Brindaban.

At one and

same time

He

created the natural and the

supernatural groups of cow-herds and kine, as described in Bhagabat, [X. xiii and xiv], cduntless Vaikuntha-born

embryos, with their respective Lords. Such a marvel is heard of no other [god]. The hearing of it makes the
heart overcome

[with rapture].

In that miracle of His

every one of the millions and millions of calves, cowboys,
their

rods,

pipes,

horns,

clothes

and

ornamems,

all

assumed the form

of the four-armed

Lord

of Vaikuntha,

each with a separate universe, and Brahma adored him. From the body of one Krishna all these appeared And
!

after a

moment they

all

disappeared in that body

!

The

sight amazed and fascinated Brahma, and after hymning [to Krishna], he declared this, Let him who says that he knows the full extent of Krishna s power, know it. But
as for me, I admit with all

my

body and mind that not

a drop of this endless ocean of your power is cognizable Vide Bhagabat, X. xiv. 36. by my speech or intellect!
&quot;Many

are the glories of Krishna
of

;

who can know
of

them?

Think
:

the

wondrous
it

quality

the

place

Brindaban
floated

the Shastras speak of

as 32 miles in extent,

and yet in one corner of it the embryos of the universe Krishna s divine power is boundless beyond
!

calculation.&quot;

The
was
attributes

Master, Himself the ocean of divine attributes,

seized with ecstasy in speaking of Krishna s divine
;

His mind became absorbed in the subject and

He
ii.

lost consciousness.
21,

He
it,

(then) recited Bhagabat, III.
its

and expounded
the

relishing with delight

sense.

&quot;Krishna is

is

Supreme Deity, God Himself. None else than He or even equal to Him. Vide Brahma greater

XIX]
Samhita,
creation,
v.

KRISHNA THE SUPREME DIVINITY
i.

22Q

Brahma, Vishnu, and Shiva, the lords of all and obey destruction], [preservation,
is

Krishna

;

He

their suzerain.

Vide Bhagabat,

II. vi. 30.

Supreme Three purush incarnations are the causes of the Maha- Vishnu, Padmanava, Kshirodak viz., universe, Swami. These three occupy the souls of everything, gross These three are the refuge of all, and the lords or subtle.
&quot;Hear
:

the meaniifg of the phrase unequalled

Lord

of

tile

universe.

And

yet

they
[over

are

mere

particles

of

Krishna,

who
v. 54.

is

supreme

them].

Vide

Brahma

Samhita,
esoteric

&quot;This

interpretation

sense.
viz.,

The

Listen to the is only external. *Shastras speak of three abodes of

Krishna,

and Brindaban, in which [last] ever dwell [His] parents and friends where He manifested His sweet attributes, tenderness, mercy, &c where the illusion of yog was His bondmaid, and
Antahpur,
Golok,
; ;

where rasa and other exploits took place. &quot;Below it the Supreme Space named Vishnu s Heaven, where dwell Narayan and other eternal forms of Him, is The middle abode of Krishna is the store-house situated. six attributes, where He dwells in His eternal form of the
(ananta).

The Vaikunthas
v. 49,

are

endless,

and there the

rooms and

attendants (even) are full of the six attributes.

Vide Brahma Samhita,
&quot;Below

[and other Sanskrit verses].

His external abode, beyond the Birajd, the unhierses are endless, and the rooms are illimit where The It is named Devidham, where creatures dwell. able.
it

is

Lakshmi
&quot;In

of

the

Universe nourishes

it

;

illusion

dwells

there as His slave.
these three
viz.,

places

does Krishna
the

dwell

as

the

Supreme Lord,

Golok,

Supreme Space,

and

230
Nature.
is

CHAITANYA-CHARIT-AMRITA

[XIX

The
the

region where

He

manifests His chit power
(tripdd

called

Three- fold

Divinity
c

aishivaryya),
illusion

whereas the places of the display of His power of
are called One-fold (ekapdd)
&quot;The
.

Three-fold

Divinity

of

Krishna

is

beyond
All

Hear, therefore, of the One-fold Divinity. the Brahmas and Shivas of the eternal universe are
speech.

em

braced by the term
pdla).

eternal rulers of spheres
to

(chira-loka-

One day Brahma came

Dwaraka

to see Kri3hna;

the porter took the message to Krishna,

Brahma?
asked
it

who asked Which What is his name? The porter returned and Brahma, who replied in amazement, Go, tell him,
father
of

is

the four-headed
s

Sanak

.

After

taking

Krishna

permission, the porter introduced him.
feet,

prostrated

himself at Krishna s honour and reverence and asked

Brahma who showed him
reason
of

for

the

his

visit.

Brahma

replied,

I shall tell

you

of that afterwards.

First solve

one problem of

my

mind.

by asking
I

Which Brahma?

What did you mean What Brahma other than

At this Krishna smiled and plunged into meditation, and immediately innumer able troops of Brahmas came there, some with ten heads, some with tw enty, hundred, thousand, million, even a
r

can there be in the universe?

milliard,

beyond the power

of

counting.

Rudras came

with millions of millions of heads.
millions of eyes.

Indras appeared with
a herd
of

At the sight the four-headed Brahma
like

became

senseless,

a hare surrounded f by

elephants.

All

these

before Krishna s seat,

Brahmas prostrated themselves which was touched by their crowns.

None can

of Krishna.

[adequately] describe the unimaginable power In one body there were as many images as

there were Brahmas.

His

seat,

struck with the crowns

XIX]

KRISHNA

S

POWER OF

INFINITE CREATION
as
if

231

of the Brahmas, set
praises of

up a sound,

the crowns recited

His

seat

!

With

folded palms,

Brahma Rudra

Lord! Great and other deities hymned Krishna thus.: Oh is thy mercy to us, a% thou hast shown us thy feet. thou hast called and accepted us as our good fortune
!

thy

slaves.

Bid

us,

and we
I

shall place thy behest

on our
and so

heads.
called

Krishna replied,

longed

to see
!

you,

you

all

together.

thing to fear thy grace, we are everywhere triumphant.
hast,

Be ye all happy from the demons? They

Have you any said, Thanks to
Latterly thou

by incarnating thyself, destroyed the load of sins This proves the which used to weigh the Earth down. nature of Dwftraka and other [spheres], each of divine

Then Krishna gave leave to all the Brahmas, and they returned home after bowing to Him. The fourheaded Brahma was amazed at the sight, and again bowed
Krishna
of
s
feet,

.at

saying,
I

I

have to-day witnessed an

had previously known fpr certain in Vide Bhagabat, X. xiv. 36. mind. my This universe, though 500 million &quot;Krishna replied, hence you have four leagues in extent, is very small heads only. Other universes are a thousand million, a lakh kror, or even a kror kror leagues in extent, and their

example

what

;

Brahmas have^ heads proportioned
&amp;gt;do

to

these

sizes.

Thus
one

I

uphold the whole system of universes.

Even

my

fold divinity cannot be measured.

Who

will

measure

my

three-fold

divinity?

So

saying

Krishna

dismissed

Brahma. The divine form of Krishna cannot be explained. The phrase Supreme Lord has another deep meaning the
:

232

CHAITANYA-CHARIT-AMRITA
tri

[XIX
Gokul

term

means the three regions

of Krishna, viz.,

(named Golok), Mathura, and Dwaraka. In these three He always dwells naturally. These three places are full of His inner complete divinity. Oi these three Krishna
Himself
tion in
is

the lord.

The guardians
all

of directions in all

the aforesaid universes, and the eternal guardians of crea

Ananta and Vaikuntha,
it

bow

to

Krishna

s sefct,

touching
chit

power Krishna dwells

In His with the jewel of their crowns ever. This property of*
;

own
chit-

power is called the six divine attributes it is also styled Lakshmi in the form of supreme bliss. Hence, the Vedas declare Krishna to be God Himself. I cannot
plunge in the boundless nectar-oceah of Krishna s divine power, but have touched only a drop of it&quot;... The Master paused for a while, and after composing Himself continued
to teach Sanatan.

[Text, canto 21.]

CHAPTER XX
Discourse on Devotion as the
J

Aim
to

[The
:

Master

continued

His

address

Sanatan

thus]
*

The Vedas teach
let

that Krishna

is

the sole Essence.

Now

speak of the signs of the aim (abhidheya), from which one can get Krishna and the treasure of
s love.

me

Krishna
(

All the Shastras speak of faith in Krishna
ftie

as the aim.

We

Hence know for
in

sages declare,
that

certain

refuge, because the
lays

mode
to

of thy

thou, O Lord, art our worship that Mother Shruti
is

down
&quot;This

answer

our questions,

also

indicated

by Sister Smritis
truth

and Brother Purans*.
is

taught
;

by

the

Monist

school

that

Krishna

is

God Himself
;

He

dwells in the form of the

Swarup power
and

spreading out in the forms of swdmsha

He disports Himself in Ananta, and Brahmanda. The four-sided incarnations Vaikuntha, The created world is the are His swdmsha extension. example of His bibhinndmsha power. Such creatures are of two classes, viz., one ever liberated, the other ever fettered
bibhinndmsha,
to the world.

The

ever liberated* are

ever

eager

for

Krishna

s

feet; they are

ever fettered they enjoy the bliss of and ever feel the suffer are ever excluded from Krishna, the Fury, Illusion, ever torments them for ings of Hell
;

named Krishna s serving Him. The

followers and

that reason

the three internal agonies scourge them they are kicked at by Lust, Anger [and other deadly sins]
; ;

234

CHAITANYA-CHARIT-AMRITA
are.
If in

[XX
of their life s

whose slaves they

the course

wanderings they meet with a saint as their healer, his
teaching like a charm exorcizes the
of
;

demon

(Illusion)

out

them then they feel bhakti fon: Krishna and come to Him. Faith in Krishna is the supreme end (abhidheya).
fruits of other

you [they are] taking refuge at the feet of the guru, initiation, service of the guru, inquiry into the true religion, following the path
only
tell

briefly of the

chief

of

them:

of saints,

renunciation

of

enjoyment

out

of

love

for

Krishna, residence at holy places associated with Krishna, accepting alms no further than suffices [for one s susten
ance], fasting on the

nth day
kine,

foster-mothers, fig trees,

of the moon, reverence to Brahmans and Vaishnavs,

shunning from a distance all offences against adoration and the holy name, abjuring the company of nonVaishnavs, taking only a few disciples, avoiding the study and exposition of too many books and arts, looking at loss

and gain as alike, control of grief and other passions, abstention from abusing other gods and scriptures, never listening to scandal about Vishnu or Vaishnavs nor to village gossip, giving no shock by thought or speech to any
creature
that
lives,

garlands perfumed essence and the maha-prasad, witnessing the grand celebration of drati and the divine image, giving

up whatever serving Him.
&quot;The

is

dear to one

s

own

self,

meditation, and

service of the following

four

is

approved by

Krishna

:

the Tulsi plant, Vaishnavs, Mathura, and the

bo9k* Bhdgabat.

your efforts to [the service of] Krishna, witness His mercies, celebrate His Nativity and other days in the company of bhaktas. Ever fly to him for refuge,
&quot;Direct

all

celebrate Kartik
&quot;These

and other

bratas.

are the sixty-four

modes

The
(2)

five chief of

them

are

(i)

of cultivating bhakti. the society of holy men,

kirtan of Krishna s name, (3) listening to the reading of the Bhdgabat, (4) dwelling at Mathura, and (5) reveren tial service of His image. Even a little of these five
creates love for Krishna.
&quot;Some

many.

When

bhaktas pursue only one of these modes, some the mind has become steady, the wave of

love surges

up

[in it].

Many
mode

bhaktas have

attained

to

success by following one

only.

Ambarisha and other
iv.

bhaktas cultivated
15-17)-

many modes.

(Vide Bhagabat, IX.
desire adores of

The man who by renouncing

Krishna

in obedience to the injunctions

is not indebted to the gods the Rishis or the manes of his ances

the

Shastras,

tors.

(Bhagabat t XI.
for

v.

37).

He who

adores Krishna s

feet rejecting sJiastric rites,

feels

nevertheless no tempt

ation

Even if he commits a sin unwittingly, Krishna purifies him and he need not practise
sins.

forbidden

penance

for

it.

(Bhagabat,

XL

v.

38).

Theological

knowledge and monachism are not
17

at all necessary

means

240

CHAITANYA-CHARIT-AMRITA
;

[XX

of cultivating bhakti

Krishna

s society gives inoffensive-

ness and discipline.

Vide Bhagabat, XI. xx. 31. &quot;Hitherto I have held forth on the cultivation of bhakti in accordance with the sfastric teaching. Now,
let me tell you, Sanatan, about bhakti in compliance with natural inclination. This latter kind of bhakti is chiefly

found in the people of Brindaban, and those
it

who

cultivate

are called rdgdnuga

(

inclination-led
is

).

A passionate

long
is its

ing for the object of desire
inclination (rag)
;

the swarup characteristic of

absorption in the object of desire

tatastha

feature

The

nature

of

an

inclination-led

bhakta pays no heed to shastric reasoning. &quot;Its two types are external ~ and internal.

In the

external, the devotee through his physical organs performs
listening (to chant) and chanting, while in his mind he imagines himself to be identical with his ideal [such as any sakhi or cowherd mate of Krishna], and thus [in fancy] serves Krishna at Brindaban day and night. With

drawing himself into his own mind, such a votary ever remains close to his object, the dearest Krishna, and thus serves Him incessantly. In the path of inclination (rdg), he takes Krishna as the object of his chief viz.,
emotion,
as master, comrade, child or sweetheart.

(Bhdgabat, III.

xxv. 35)
the sprout of love (prem) issue two things, rati and bhdb (emotion). These two conquer the (addiction) Lord for us. Thus have I expounded nbhidheya, from which we gain the treasure of love for Krishna.&quot; [Text,
&quot;From

canto, 22.]

CHAPTER XXI
On
Love, the fruit of Devotion
&quot;Listen

[The Master continued]

now, Sanatan,

to

love, the fruit of bhakti, the hearing of which gives know ledge of the spirit of bhakti. When passion (rati) in

Krishna

is deepened it is called prem (love), the permanent form of bhakti in Krishna. It also has two aspects, viz.,

swamp and

tatastha.

If

any man has the grace

to feel

shraddhd, he consort^ with pious men, from which com panionship result the hearing and chanting of Krishna s

name.

From

the attainment of bhakti,

all

his troubles are his faith

removed, and as a consequence

of the latter,

becomes constant, which gives him a taste for the listening and [hymning of Krishna s name]. From taste (ruchi) comes strong inclination (dsakti), which gives birth to the sprout of passion for Krishna in the soul. When this
emotion
is

deepened,
is

it

takes the

name

of

love

(prem).

That love

the (ultimate) fruit, the source of every bliss.

Vide Bhagabat, III. xxv. 22. The man in whose heart this emotion sprouts up, is marked by the many qualities named
in the Shastras.

(Bhakti-ras-amrita-sindhu,
I.

I.

Rati-bhakti,

verse

n, Bhagabat

xix. 13).
a

No

earthly affliction can

disturb his mind.

Such

man

never wastes his

time

without communing with Krishna.

He

never fears [attack

by] enjoyment, material success, or the objects of sensual gratification. (Bhagabat, V. xiv. 42). Kven the noblest
bhakta considers himself as lowly, and firmly believes that

Krishna will take pity on him.

He

is

ever expectant, ever

242
passionately

CHAITANYA-CHARIT-AMRITA
longing
[for

[XXI
Krishna].

union

with

Ever

does he relish the work of singing Krishna s names, and ever engages in it. At all times is he addicted to holding
forth on Krishna s charms.

Everodoes he reside
rati for

at the

scenes of
&quot;So

Krishna

s

exploits.

far I

have described the marks of
to

Krishna.

Now

let

me

describe the characteristics of love for Krishna.
fail

Even the wise
gestures of the

comprehend the speech,
heart
is full

acts

and

man whose

of love for Krishna.

(Bhagabat, XI. ii. 38). As love developes, it takes the forms of sneha, man, pranaya, rdg, anurdg, bhdb, and mahdbhdb, just as, from the same source of sugar-juice

we have

gur (khanda), valack sugar, [yellow] suc sugar-candy, and white sugar-candy. As these grow so too do the above cessively purer and more delicious,
molasses,
stages in the development
subject,
bdtsalya,
rati is of five

of love.
viz.,

In

relation

to its

kinds

shdnta, ddsya, sakhya,

and madhur.

These

have five different bhakta and over-power Krishna. The permanent emotions of love etc., on meeting with the proper ingredient, mature The permanent emotion in the form of Krishna- bhakti ras.
(bhdb)
(bhdb) on being mingled with ras
four,
is

permanent emotions flavours, which delight the
five

changed into these

bibhdba, anubhdba, sdtivika, byabhichdri ; just as on being mixed with gur, black pepper, and camphor, curd, becomes a thing of matchless deliciousness named rasdL Bibhdba is of two kinds, (i) dlamban, which is kindled by Krishna, etc., and (ii) uddipan, by the notes of His
flute,

etc.

Anubhdba

is

stimulated by smile, dance and

sonjr.

Stupor and other sensations are included in sdtwika
Byabhichdri
is

anubhdba.
rapture, &c.

of 33 kinds,

such as delight,

XXI]
(t

MASTER EXPLAINS RAS TO SANATAN

243

Ras is of five kinds, shdnta, ddsya, sakhya, bdtsalya, and madhur. In the shdnta ras, rati advances to the stage of prem ; in the ddsya to rag, sakhya and bdtsalya attain to the limit of hnurag (as was the case with Subal
and others love
&quot;Krishna,

for Krishna)
is

the darling of Braja s lord,

the chief of

lovers, while the lady

Radha

is at

the head of mistresses.

Krishna

even a single one of them when* unfolded can soothe the ears of a bhakta
s qualities are endless,

Countless are Radhika s qualities,

of

which 25 are

the principal ones, which have conquered Krishna are the themes of two &quot;The lover and his mistress
rasas,

and

the

foremost
in

of

the

class
ras,

are

Radha and
is

Krishna.
servant,

Similarly,
in the

the

ddsya

the subject

a

sakhya

a comrade,

in the

bdtsalya the

parents.
&quot;This

ras is tasted only

by Krishna

s

bhaktas
lot

;

those

who
it

are not devoted to

Him

have not the

to enjoy

Before

this,

at

Allahabad I discoursed on ras and

power your brother Rup Goswami. Do you preach the lore of bhakti ; do you discover the lost shrines of Mathura. At Brindaban teach the adoration of Krishna, the proper conduct of Vaishnavs, and the scrip
inspired with

drop of this ocean of exposition that thou hast poured into it. Thou canst make even the lame dance, if so thou wishest. Lav thy feet on my head and pronounce

on

me

the blessing that

all

that thou hast taught

me may
1

become bright within me.
power!&quot;

May

I derive

And

the

Master

blessed

power from thy him accordingly.

[Text, canto 23.]

Again did Sanatan clasp the Master s feet and ask have heard that you explained to Sarvabhauma Him,
&quot;I

eighteen different ways the following couplet of the Bhdgabat, I. vii. 10
in
:

&quot;My

wonder and

mind, on hearing of it, has been seized with If thou tellest it [again] graciously, curiosity.
charmed.&quot;

my
a
I

ears will be
;

The Master answered,

&quot;I

am

mad man

Sarvabhauma took

my mad words

for truth.

do not remember what ravings But should your company inspire
collect a little of
it.

I uttered in his house.

My

mind
;

is

me I may possibly re not naturally enlightened
I shall say is only the
company.&quot;

as to the sense of the verses

what

outcome of the influence of your

[His 6 1 subtle interpretations of the above stanza and the rules of Sanskrit grammar lexicography and logic
appealed to by the Master in support of them, are omitted here in the 2nd edition.]
Listening to these
[sixty-one
diverse]
explanations,,

XXI] SANATAN BIDDEN TO WRITE VAISHNAV
Sanatan was
Master,
filled

SMRITI

245

with wonder, and praised the

Great

clinging to

His

feet,

&quot;Thou

art

God

incarnate,

the darling of Braja s lord.
all

Thy

breath called into being

the Vedas.

Thou
its

thou knowest
stand
!&quot;

speaker in the Bhdgabat, and meaning, which none else can under
aft the

The Master

objected,

&quot;Why

praise

me?
is

Why
like

not* consider the nature of the Bhdgabat,

which

Krishna, all-embracing, the refuge of

all.

Every couplet,

nay every letter of means of a dialogue
Bhdgabat
itself.
(I.

it

breathes a variety of senses.
23 and

By

this fact
i.

has been established in the
iii.

42).

These

my

inter

pretations of the shloka are like the ravings of a

mad man.

Who
[

me, he from this will understand the meaning of the Bhdgabat
will accept them*?
If

any one be mad

like

specimen

].&quot;

Again did Sanatan with folded palms entreat Him,

me write the sacred code (smriti} man of low caste, ignorant of cere of Vaishnavs. I am monial cleanness (dchdr). How can smriti be taught by me? If you teach me an outline of it in the form of sutras
&quot;Master,

thou has bidden
a

(aphorisms),

sketch will inspire the
art

God The Master
;

you yourself enter my heart, then the mind of a low man like me. Thou whatever thou makest me speak will prove true.
if
*

replied, &quot;Whatever

you wish

to do,

Krishna
it]. I,

will

inspire

your

mind

with

[knowledge

of

however, give

[which you

you a rapid survey of the different points shoiild deal with in compiling the Vaishnav
list,

sacred code] (A long

not translated here).

In every

case quote as your authority the sayings of the

Purdns
[Itext,

When you
canto 24.]

will write,

Krishna

will inspire

you.&quot;

CHAPTER XXII
The Master converts the people
Thus
Shekhar
artist,
s

of Benares

and

returns to Jagannath
did the Master in two months instruct Sanatan
of
faith.

in the entire lore of the philosophy

Chundra
an
expert

comrade,

Paramananda

Kirtania,

performed kirtan before the Master.
the Master had slighted the sannyasis

As

they

everywhere
of the

spoke
s

ill

of

[Brahman] sadly
Master

reflected,

At this the Maratha Him. Whosoever has a close view

character feels
as such.
If I

Him

to

be

God

indeed,

and admits

Him

can bring them and

Him

together, they will perceive this [quality] and become His I have always to dwell in Kashi, and if I do followers.

not effect this,
me.&quot;

it

will

be a matter of everlasting regret to
the sannyasis, and himself went on

So, he invited a
visit

all

to

the

Master.
to

Chandra

Shekhar

and

Tapan

Mishra,

grieved

hear

Him

defamed, were humbly
too,

was thinking of the conversion of the sannyasis, in order to remove the grief of His bhaktas. Just then the Maratha Brahman arrived
entreating

Him, and His mind,

and clasping the Master

Him
host
s

to accept his invitation.

by much er.treaty induced At noon He went to His house, and bestowed salvation on the sannyasis in
s feet
I.

the riianner described in Part

of this book.

From
sensation

the day on which

He

blessed the sannyasis, a
;

was created

in

the village

crowds flocked to

XXII]

SANNYASIS ABJURE YOG FOR BHAKTI
*
;

-247

behold the Master

scholars of various schools

came
all

to

discuss theology with Him, final truth. philosophies and established faith as the His reasoned speech fie turned the minds of them

but

He

refuted

their

By
all,

and they followed His instruction and began to chant Krishna s name. All men laughed, sang, and danced.

The

sannyasis submitted to

Him

;

quitting their studies

they formed assemblies of their
faithi

own

[to

discourse

on

Prakashananda, equal to him in attain ments, spoke reverently of the Master in open meeting

A

disciple of

thus,

&quot;Chaitanya

is

Narayan himself.
r/lost

He

explains the

aphorisms of Vyas
the root

charmingly.

His exposition of

meaning of the Upanishads gratifies the hearing and mind of scholars even. Our teacher [Prakashananda]
of the gives a fanciful explanation of the aphorisms

prove a man a wretch. Engaged in vain disputation, I have hitherto forgotten to know the Supreme Essence.

Oh

!

how

shall I merit

Krishna
of
it.

s

grace
s

?

Our

teacher has

obscured

the

meaning
and

Chaitanya has revealed
theories are false

Vyas aphorisms, True are His words
*

whereas
;

all

other

futile.&quot;

this

So saying he began to sing Krishna s sankirtan. At Parkashananda remarked, &quot;The Acharya was eager
Monism, and he had therefore
If

to establish

to

twist the

sense of the aphorisms.
ship,

you cannot

establish

you admit God s bhagawdnMonism. So the Acharya had

to refute all the Shdstras.

No

author
plain

who wishes
meaning
the

to set

up
of
f

his

own

theory can give the

of

the

scriptures.

A

philosopher of the
as the cause of

God

as a part

speaks of

Him

and parcel of Nature

Mimdnsa [His] work
all

school speaks
;

Sdnkhya

over the universe.

The Nydya
atoms
of
;

asserts that the

world was composed out of

the Illusionist speaks of the abstract

Brahma

as

the Cause.

Patanjal (alone)
;

tells

us of the true nature

Krishna

so

Vedas.

None

the true God, according to the. recognizes God as the Supreme Cause ,
is

He

each school of philosophy only sets up its own theory by Thus from the six schools refuting the views of its rivals.
of philosophy

we
of

cannot
great

Only the words

know the [spiritual] truth. men are reliable. Chaitanya s

XXII]
words

CHAITANYA CONVERTS PRAKASHANANDA
are

349
says
is

a

stream

of

nectar.

What

He

the essence of spiritual truth.*

Maratha Brahman
Master,

whom

Hearing all this, the went to report it to the he met &oing to visit Bindu Madhav after
in delight
five streams.

His bath in the

At the Brahman

s

narration

Beholding the beauty of Bindu Madhav Hewas enraptured and danced in the courtyard [of the temple] in love, while Chandra Shekhar, Paramananda, Tapan* and Sanatan joined in a sankirtan chanting, to Krishna the Vaclav, td &quot;Hail to Hari and Hara!

He was

pleased.

Gopdl, Go-vinda,

Rdm

and

Madhusudan.&quot;

Lakhs

of

men surrounded them

The

blessed cry filled earth and heaven.

shouting Hari! Hari! Hearing it near

him, Prakashananda came there with his pupils, moved by curiosity. Beholding the Master s charm of person and dancing, he with his disciples joined the cry of Hari!

Hari!

trembled, spoke in a choking voice, perspired, changed colour, or at times stood rigidly inert,

The Master

bathing the bystanders with His tears, His body thrilled with ecstasy like the Kadamba tree. He displayed every
passion,
exultation,
abjectness,

lightness

&c.,

to

the

marvel of the people of Benares. On seeing the crowd, the Master recovered His senses, and stopped His dance before the sannyasis. He bowed
very low to Prakashananda, who, however clasped His feet. The Master cried out, &quot;You are the instructor of
the world, and ibeloved [of
to be
all],

while I

am

not worthy

your pupil

s pupil.

Why

should a high one like

you bow to a low one like me ? As you are God-like, by so doing you are destroying me [in sin]. Thciugh everything becomes you, as it becomes God, yet, for the
sake of holding up a lesson before the people, you should

250
cease
&quot;By

CHAITANYA-CHARIT-AMRITA
acting

[XXII
replied,

thus

[humbly].&quot;

Prakashananda
all
I. v.

touching your of my former abuse of you
varti s

feet I

have washed away
!&quot;

the sin

(Bhagabat,
froifc

12,

Chakra-

commentary, quotation
cried out,
It
is

the appendix cited in

the Bdsand-vdshya, also

The Master
as

X. xxxiv. 7). God!
&quot;O

O God!

I

am

a

despicable creature.

to

regard any creature God- like person holds a creature be Vishnu, then God will rank him among the infidels.

a sin to

Vishnu.

Even

if

a

(Hari-bhakli-mlds,

i.

71).&quot;

Prakashananda
even
if

you insist worthy of being honoured kbove us. That I once abused you will be the cause of my ruin. (Bhagabat VI. I now bow at your xvi. 4, X. iv. 31, and VII. v. 25).
tire still

God himself. But on being regarded as God s slave, you
replied,
&quot;You

are

feet,

that I

may

kindle faith in
sat

them.&quot;

So saying he
asked Him,
cf
&quot;The

down

there with the Master,

and

errors

theory of illusion, are,

Shankar Acharya.
are

you have pointed out in the I know, the fanciful interpretations Your exposition of the essential
charmed the minds
Tell
of
all.

meaning

of the aphorisms has

You
I

God and can do

everything.

me

then

briefly,
*

long to hear [your interpretation of Vyas s aphorisms]. am a creature insignificant in The Master protested,
&quot;I

knowledge.
a

Vyas was God s self and his aphorisms have deep meaning, which no creature can know. Hence he

has himself explained his aphorisms. \Vhen the writer is his own commentator, men can understand his meaning.

The meaning
30-33.

of pranaba in the Gdyntri mantra is explain ed ft length in the four verses of the Bhdgabat, II. ix.

First

God imparted

these four verses to Brahma,

who

taught them to Narad, and the latter to Vyas,

who

XXII] MASTER EXPLAINS ESSENCE OF THE BHAGABAT
reflected,
&quot;I

51

on any

commentary So he accumulated the teaching of the four Vedas and the Upanishads. Every rik which is the subject matter of a,particular aphorism, is formed into
shall
aphorisms.&quot;

make

the Bhdgabat

itself a

The Bhdgabat and the one voice the former Upanishads, therefore, speak with is nothing more than a commentary on the latter. Bhdga
a separate verse in the Bhdgabat.
;

bat,

VIII.

i.

8,

says,

&quot;Everything that exists in

the world

is

the abode of

God.

Therefore enjoy what God has given you, and covet
s

not another
&quot;The

possessions.

above verse takes a bird s-eye view of the whole
Similarly eviry verse of the Bhagabat
is

subject.
rik.

like a

In the

four verses

the Bhagabat has unfolded the

characteristics

Need.
I* is

of Connection, Means (abhidheya), and Connection with I is the truth perception of
;

the

highest

knowledge,
I* is

the

devotion

and

faith
fruit

necessary to attain to
of devotion is love,

called the Means.

The

which
I
:
.

is

the radical Need.

That love
II. ix. 30,

enables a

man

to enjoy

Vide the Bhagabat,

God
as

s

words

to

Brahmd

of me is deeply mysterious. Accept me whatever is united to supreme knowledge spoken by Or in (bijndn), attended by mystery, and a part of tat. other words, God says here, These three truths have I

The knowledge

explained to you, because being a creature you could not have understoo^ them, viz., my nature, my dwelling My (sthiti), and my attributes, works, and six powers. So saying God grace will inspire you with all these.

imparted the three truths to Brahma
ix.

:

(i)

Bhagabat^

II.

31,

May

you, through

my

grace, at once attain to true

252

CHAITANYA-CHARIT-AMRITA
of

[XXII

knowledge about the nature

component element

(sattwa),

and

my form (swarup), my my attributes and acts/

speech to Brahma). in other words, God sayst Before creation, being endowed with the six divine powers, and drawing myself into myself Praawcfoa-Nature, I create while dwelling

(God

s

&quot;Or

within

it.

The Prapancha
In destruction

that

men

beholds

is

no other

than me.

my

remaining attributes

mani

fest themselves,

completing

me
II.

and so Prapancha-^ature
ix.

finds absorption in me.
&quot;(2)

Again, Bhagabat,
:

32,

God

speaks

to

Brahma

This I alone existed before

ct

eation,

and none

else.

Nature, the cause of the gross and subtle universes, did This I alone exist even after creation ; not then exist.
this universe is

Whatever will survive the indeed myself. the world will also be this I. destruction (pralaya) of

&quot;In this verse the phrase This I occurs thrice and determines the dwelling of the full-power divine incarna He has (clearly) pronounced on this point tion (vigraha}.

in order to rebuke those (philosophers)

who do
s

not admit
jndn,

incarnations (vigraha}.
vijndn,

The term
Illusion
is

this

indicates

and
(7

vivek.
)

God

work,

therefore

God

s self

is different

from

illusion,

just as a faint

glow shines in the sky where the Sun was, but it cannot appear of itself without aid of the Sun. It is only by Here the going beyond illusion that we can perceive 7
.

truth of Connection [with
&quot;(3)

God] has been unfolded.
II.

Next

in

Bhagabat,
be

ix.

33,

God

tells

Brahma,

Know
appears

that to

my

illusion

which

being

unreal

to the

(human) mind

as real, or being real is not

XXII]

FAITH AS A MEANS OF DEVOTION
;

.253

recognized by the mind
of the

just as the reflection in the water

moon

of the
;

sky,

though unreal, seems

to

be

a,

second moon indeed
real,

or as the

Rdhu

of darkness,

though
of devo

escapes
&quot;Listen

man

j

s

perception.

to an exposition of faith as a
rites

means

tion.

In religious
to

we have

to observe distinctions

acpc/rding

person,

locality,

time and condition.

But
;

in the practice of bhakti no such difference has to be
it

made

is

the duty of
a

all

in every place, condition

and time.

Ask

guru about
II.

faith,

and learn

its

nature from him.

(Bhagabat,

ix.

35).

The man who seeks
that substance alone
all
*is

spiritual

truth will admit that

the Soul (dtmd)

which dwells
causes

at

times and within everything by acting as the

anwaya
[of

(necessary)

and

byatireka

(non-necessary)

things].
&quot;Attachment to

/

is love,

the Needful thing.

I shall

describe

its

marks by means

of actions.

As

the five spirits

(pancha-bhut) dwell within and without all creation, simi larly I inspire my bhaktas within and without. (Bhagabat,
II. ix.
(

34),

As

the

Great Spirits (mahd-bhutdni)
so
I too

enter material

objects after their creation, but remained outside

them
at

as

causes before their creation,

remain

once

within and without

all

created things/

My

bhakta has confined

me

to his lotus-like heart.

Wherever he glances he beholds me. 50 and 43, X. xxx. 4).
&quot;Thus

(Bhagabat, XI.
three
I.

ii.

does the

Bhdgabat

explain

things,
ii.

Connection, Means, and Need.
&quot;Now

(Bhdgabat,
faith,

i\).

listen

to the

abhidheya

which inspires

every line of the Bhdgabat (XI. xiv. 20).

254
00
&quot;Now

CHAITANYA-CHARIT-AMRITA
hear about
tears,

[XXII

love,

marks are joyous
ii.

the radical Need, whose dance and song. (XI. iii. 32 and

38).
&quot;Therefore is

the Bhagabat thet author s
;

own commen

meaning of the [Mahd] Bhdrat, explains the Gayatri, and amplifies by gloss the meaning of the Vedas, as is said in the Garuda Pur an. Vide also the two verses from the same Purdn
it

tary on the

Brahma Sutra

settles the

quoted by Shridhar Swami
Bhagabat,
xviii. 54,
I. i,

in

his
I. i.

also

Bhagabat,
II.
i.

commentary 01? the 1-3 and 19, the Git-i.
I. vii.
10).&quot;

Bhagabat,

9, III.

xv. 43,

Then

the Maratha

Brahman

told the assembled people

how
in

the Master had explained the* last mentioned verse

sixty-one different

pressed the Master,

ways. The men wondered and who gave His interpretations again.
that Chaitanya

They marvelled exceedingly and concluded
was Krishna incarnate.
This

Him

Men bowed to said, the Master left the place. and shouted Hari! Hari! All the people of Benares
to

s name, laughing, dancing and singing in love. The sannyasi philosophers took to the study of the Bhdgabat. (In short) the Master saved the city of Benares, which became a second Navad-

began

make

sankirtan of Krishna

wip

[in

fervour].

Returning to His quarters with His attendants, the Master said jestingly, had come to Benares to sell my
&quot;I

which there was no purchaser here. I could not carry my merchandise back to my country, as you would have been grieved to see me carrying the So, to please you all, I have distributed my goods loadf!
stuff,

sentimental

for

freely!&quot;

They

all

replied,

&quot;You

have come to deliver mankind.

XXII]

CHAITANYA LEAVES BENARES

Before this you had carried salvation to the South and the West. Benares alone was adverse to you, and now you

have redeemed

it,

to our delight/

Millions of country people began to come to the city. They could not see the Master at the place of sankirtan, but formed lines on
both* sides of the road to watch
visit

The

sensation at Benares spread.

Him

going to bathe or

Vishweshwar.

to ch^nt Hari s shouted Hari! Hari!

With uplifted arms He ordered them name they prostrated themselves and
;

Five days were thus passed in delivering the people, and then the Master grew anxious. When He started walking away at nigh*, His five bhaktas followed Him,

Tapan Mishra, Raghunath, the Maratha Brahman, Chandra Shekhar, and the singer Paramananda, all wish ing to accompany Him to Puri. But the Master sent them back gently, giving them leave to come afterwards, as He was returning alone by the Jharikhand route. To Sanatan He said, &quot;Go to Brindaban, to your two brothers.
-viz.,

bhakta beggars, clad in quilt and bowl in hand, go there, cherish them.&quot; So saying He embraced and left them, while they all fell down fainting. Recovering they
If

my

sadly took the

way back

to

home.

reached Mathura, at the Dhruba ghat he met Subuddhi Ray, who had once been governor of Gaur with Sayyid Husain Khan as his servant. Husain was
ordered to dig a tank, and on his committing some fault, his master, the* Ray, flogged him. When, afterwards,

When Rup

Husain Shah became Sultan of Bengal, he greatly promoted Subuddhi Ray. ^ But the Sultana, noticing the scar of the lash on Husain s back, pressed him to murder the Ray. The
18

25^

-

CHAITANYA-CHARIT-AMRITA

[XXII

Sultan declined saying that the Ray was his former patron, a father unto him. But the queen urged him to destroy the Ray s caste while sparing his life. Husain answered

Subuddhi would not survive* the loss of his caste. The king was hard pressed by the queen, and at last forced water from his own goglet into the Ray s mouth.
that

At this the Ray left all his possessions, fled to Bewares, and asked the pandits there about the proper penance. Thev replied, &quot;Give up your life by drinking steaming
ghee.

This

is

not a

venial

sin

!&quot;

The Ray remained

perplexed, but
all.

when

the Master arrived there, he told

Him

Chaitanya advised
chant Krishna
all

lessly

s

would wash away gain him Krishna

go name, as one utterance of the name his sins and a repetition of it would

him

to

to

Brindaban and cease

s

feet.

of Prayag, AyoNaimish forest (where he lingered some dhya, and the In the meantime the Master returned from Brinda days). ban to Prayag, and Subuddhi on reaching Mathura

The Ray reached Mathura by way

grieved to miss

Him.

The
of

Ray

sold

dry

faggots

at

Mathura, chewing one pice worth
his earnings with a

at five or six

piece per bundle.

bdnid.

by gram and lodged the rest of Whenever he met a poor

He

lived

Vaislmav, he fed him, and to Bengali pilgrims he gave Rup greatly curd, rice and oil for anointing the body.
favoured him, and took him through the
in his
&quot;Twelve Woods&quot;

own company.

After a month at Brindaban,
search Sanatan out.

Rup

Hearing that the Master

hurriedly left to had taken the

Ganges route

to

Prayag,

Rup and

his brother

Anupam

followed that path. But Sanatan from Prayag went to Mathura by the king s highway, and so missed Rup, who

XXII] CHAITANYA RETURNS FROM KASHI TO PURI

257

had taken a different route, as Subuddhi Ray told Sanatan on his arrival at Mathura. Tenderly did the Ray treat
Sanatan, who cared not for tender treatment being veryaverse to the world, h roamed through the woods, passing a day and night under each tree and grove. Securing a copy
;

of the holy book named Mathurd Mdhdtmya, he searched
the forests to discover the forgotten shrines.

Rup
them met

with his youngest brother came to Kashi and
the Maratha Brahman, Chandra Shekhar, and

He lived with Chandra Shekhar, dined with the Mishra, and heard from the latter how the Master had taught Sanatan. Delighted was he to hear from them about the Master s doings at Kashi and His grace to the sannyasis, and to see the devotion of the people to him, and hear them chanting kirtan. After a ten days
Tapan Mishra.
stay
there,

Rup

left

for Bengal.
to Puri, feeling intense

The Master wended His way
bliss in the lonely jungle path.

Balabhadra accompanied
as

Him, and He sported with the deer and other animals
during His
the
first

journey.

Bhattacharya in

Reaching Athara-nala He sent advance to summon His followers. At

His return, they got a new life as it were, and met Him at the Narendra tank. The Master touched the feet of the Puri and the Bharati, who embraced Him lovingly. Damodar Swarup, Gadadhar Pandit, Jagadananda, Kashishwar, Govinda, Vakreshof

news

ran to

Him

in rapture

Pradyumna Mishra, Damodar Pandit, Haridas Thakur, Shankar Pandit, and all other bhaktas fell down at His feet. He embraced each and was over come with love. The faithful swam in the ocean of Miss.

war, Kashi Mishra,

With them He went to visit Jagannath, before whom He with His party danced and sang long in rapture. The

CHAITANYA-CHARIT-AMRITA
servitor of the

[XXII

god presented Him with a garland and while Tulsi Parichha bowed at His feet. prasdd, The Master s arrival was [soon] noised abroad in the
village.

Sarvabhauma, Ramananda, and Vaninath joined Him. With them all He repaired to Kashi Mishra s house. Sarvabhauma bade Him to dinner, but He declined, and ordering some maha-prasad to be brought, feasted
with
all

&quot;ctyere

His followers. [Text, canto

25.]

CHAPTER XXIII
9

The Master teaches His
o

disciples at Puri

;

the meeting with Sanatan* words in commencing the Last Acts (Antya to the Lord God Krishna-Chaitanya, whose enables a cripple to cross mountains arid a dumb man grace this path is difficult, I am blind to recite the scriptures. and I am again and again stumbling on it. May the saints

Author
:

s

Lila)

&quot;I

bow

;

be

my
&quot;I

support by lending me the staff of their compassion adore the feel of my six gurus, Rup, Sanatan,

Lila I have given a brief outline of now stricken with the decrepitude
to

know death

be near.

Therefore, I write in

such acts of the Antya Lila as have not been
before.&quot;

described

When

the Master returned from Brindaban to Nilachal,
sent
it
;

Swarup Goswami
joiced to hear of

word
all

of

it

to Bengal.

Shachi re

the bhaktas rejoiced.
of

They

all

set off for Nilachal.

men

of

Khand

all

Kulin village and the joined Acharya Shivananda. Shivato pass

The men

nanda Sen undertook

them through the

police out

posts (ghati) ov the road, looked after them, and secured When they arrived at Nilachal, they lodgings for them
all

met the Master,
*

as in past years

At the end

of four

months, the Master sent the bhaktas back to BengaX
Chapters

XXIII

XXVII

are

taken

from the

Antya Lila or

Third Book of the

text.

260

%

CHAITANYA-CHARIT-AMRITA

[XXIII

Every year the Bengali adorers used to come, meet the Master, and then return home. From other provinces, too, people used to come to Jagannath-Puri and attain the bliss
of gazing at the feet of Chaitanya....t.But there were

many

householders

who

could not come.

For

their salvation the

Master inspired worthy disciples in those countries with His own force, and thus all countries were made Vaishh^v. Bhagaban Acharya, a great Vaishnav, very learned and high-born (dry a), lived at Jagannath-Puri, seeking the Master s company, as the cow-boys [of Mathura did

Krishna

s].

He was

a comrade of

Swarup Goswami, and

took absolute refuge at the feet of Chaitanya. At times he used to invite the Master and maiie Him dine alone in
his house.

One

day,

when

the Acharya had bidden the Master

to dinner at his house,

he called the Master s chanter, the Lesser Haridas, and told him to bring on his behalf a maund of white rice from the sister of Shikhi Mahiti.

She was named Madhavi Devi, an old anchorite and devout Vaishnav. At his meal the Master praised the rice and learnt that it had been supplied by Madhavi through the
Lesser Haridas. When He returned to His lodgings, he oidered Givinda to exclude Haridas from the place from that day onwards.

him.
of

Haridas grieved at the Master s doors being closed to For three days he fasted. None knew the reason
exclusion.

others asked the cannot look at the face of a bairagi who speaks to a woman. Our passions are hard to control and take hold of their natural objects of gratification.

his

Then Swarup and
&quot;I

Master,

who

replied,

Even
of an

the

wooden

statue of a

woman
for

can steal the heart

ascetic.&quot;

(They prayed

His pardon, but in vain.

XXIII]

VAISHNAVS MUST SHUN ALL WOMEN

26l

When

even Puri Goswami interceded for Haridas, the Master in anger threatened to leave His disciples there and migrate alone to Alalnath). At the sight of Haridas s
punishment, terror seiited all the bhaktas. They gave up conversing with women even in dreams. Thus did Haridas pass a year, and yet the Master did
not, feel

to

any grace for him. So, one night Haridas bowed the Master [from a distance] and went away to

Allahabad without telling anybody. He concentrated his mind on attaining to the Master s feet [in the next life]

and gave up his

life

by plunging

into the junction of the

three rivers, (Triveni at Allahabad).

Oriya Brahma^i boy, handsome, gentle of manner, but fatherless, used to visit the Master at Puri daily, bow The Master was as to Him and hold converse with Him.
life

An

unto

him,

and

he

enjoyed

the

Master

s

favour.

Damodar could not bear

to see this attachment,

and again

and again forbade the boy [to come]. But he could not he came daily and the live without seeing the Master
;

it is natural for a boy to Master showed him great love come where he meets with love. The sight grieved Damodar, but he could not say any
;

thing as the boy heeded not his prohibition. One day the boy visited the Master, who lovingly inquired after his After a time the boy left. Damodar could not [health]. contain himself any longer, but burst out with, &quot;In other
connections you are called a Goswami. All know what sort of Goswami you are
!

We

shall

soon

men

will soon

sing the praise of our

Goswami
&quot;

!

His reputation will be
^
&quot;What is

now

established at Puri

!

The

Master, hearing
Damodar?&quot;

it,

asked,

this that
&quot;You

you

are talking,

The man

replied,

are a

262*

CHAITANYA-CHARIT-AMRITA

[XXII I

God. You act as you please. Who can forbid you? But who can shut the mouth of the garrulous world ? You are a wise man. Why then do you not reflect deeply? Why do you love a widow s son ? *True, she is chaste and an ascetic but she has the faults of being beautiful and
free
;

young. You too are youthful and extremely handsome. This w ill give an opportunity to scandal-mongers to
r

whisper.&quot;

Damodar ceased speaking.
heart,

The

Master,

pleased at

of the purest love.

smiled and reflected, thinking &quot;This is a current I have no well-wisher like Damodar.&quot;

Another day, the Master took Damodar aside and said, go to Navadwip, and stay there with my &quot;Damodar, mother. I do not see any other guardian for her than I have no candid you. You have warned me even
!

friend

like

you among my

followers.

Unless a

man

is

cannot be guarded. You (lit., impartial), have done something which even I cannot do. You have reprimanded me, what shall we say of others? Go to
candid
virtue

my mother s house and remain at her feet. In your pre sence nobody can act freely. Come here occasionally to see me, and then return there quickly. .Convey to mother my millions of salutation. Make her happy with the news
of

my happiness. Say that I have sent you to her to tell her constantly of me. So saying delight her heart (The miracles of the Vaishnav saint Haridas Thakur,
&quot;

not translated}.

t

When Rup Goswami,

after visiting the

Master at Puri,

went to Bengal for returning to Brindaban, his brother Sanafan came from Mathura to Nilachal. He travelled by
the Jharikhand jungles (Santal parganas), now fasting, now chewing [dry grains]. Scabs broke out on his skin from

XXIII]

SANATAN COMES TO CHAITANYA AT PURI

-263

of diet, the bad water of Jharikhand and the irregularity

and exudations ran down

his body.
&quot;I

On
caste.

the

way he
body
is

sadly reflected,

My
I

v*e.

I shall fail to see the lives,

belong to a low Master

when
But
if

constantly passing
I [accidentally]

hear, near the temple. of Jagannath are I dare not go near it, as the servitors there on business and it will be a sin

go

to Puri.

He

I

touch them.

Therefore, I shall renounce
of Jagan-

my

tiody
s car

by throwing myself under the wheels

nath

when

the god

is

taken out in the car procession;

thus shall I attain at a holy place relief
the salvation of

from

my

pangs and

my

soul.&quot;

So resolving, he* came
Haridas
s place.

to

Nilachal and alighted at

He bowed

at the feet of Haridas,

who

His heart yearned for learning his name embraced him. him that He the sight of the Master. Haridas assured

would soon come.

The
nath,

of Jagan Master, after witnessing the Upala-bhog The to meet Haridas. came there with His disciples

Master raised two prostrated themselves at His feet. The Haridas said, &quot;Here is Haridas and embraced him.
Sanatan, bowing to

The Master looked at Sanatan you.&quot; advanced to embrace him, while Sanatan with interest and
ran backwards shouting,
&quot;Touch

me

not, Master, I beseech

Thee.

I

am

of

low

caste,

ning with
force,

exudations.&quot;

and in addition my skin is run But the Master embraced him by

body was stained with Sanatan s sores. He introduced all His disciples to Sanatan, who bowed With them all the Master sat down on the at their feet. below ,^ He raised terrace, while Haridas and Sanatan sat inquired after Sanatan s health, who replied &quot;My supreme
and His
fair

bliss is that I

have gazed on

Thy

feet.&quot;

The Master then

26 4 *

CHAITANYA-CHARIT-AMRITA
about
the

[XXIII
Sanatan

asked

Vaishnavs

of

Mathura, .and

reported that they were well.
said, &quot;Rup [your brother] was here for ten months, and he left for Bengal only ten days ago. Your [youngest] brother Anupam has died on the bank of the Ganges. He was a staunch devotee of Ram.&quot;

The Master

Sanatan replied, have been born in a low family*; #11 sorts of wickedness and wrongdoing were my hereditary burden. Such a family thou hast accepted, without scorning it My whole family has been blessed by thy This Anupam was devoted to grace. from
&quot;I
!

Ram-worship

his childhood.

name

of

used to

Day and night he used to meditate on the Ram, hear the Ramayan re&d, and chant it. He live with Rup and myself constantly and listen

with us to Krishna s deeds and the Bhagabat. We one day him saying, Listen, dear, Krishna is very delicious ; he abounds in beauty, sweetness, love, and grace. Do you, therefore, adore Krishna in our company. We three brothers shall dwell together in the delights of discourses
tested

on Krishna.
long can I

influence turned his
resist

So we two urged him again and again. mind a little and he responded,
your command
?

Our

How

and

I

shall

adore Krishna

paced up and down all he could leave Ram s feet.

in the mantra So saying, he future]. the night, waking and crying how
[in

Initiate

me

have sold

my

head

to the feet of

excessively to draw

my
me

on

me and

Next morning he told us, I Ram, and it pains me head away Have mercy thence,
worship

permit
is

to

Ram

s feet birth

after

birth.

Then we two embraced him and
the firmness of thy faith.
it

praised

him

say-

ing J^oble
disappear.&quot;

Master,
all

when you

bless a family,

enjoys every good, and

its troubles,

XXIII]

SUICIDE PREVENTS SALVATION
replied,
&quot;Just

365
I test

The Master

in the

same way did

Murari Gupta before. That bhakta is noble who does not leave his Lord s feet. That Master is blessed who does It is well that you have not abandon his own devotee here. Dwell in the same house with Haridas.&quot; come

One day
to

the Master came there, as was his daily wont,
&quot;Sanatan
!

me et

the two, and began abruptly to speak,

If giving

up

life

could have

made one gain Krishna,

I

could

&amp;gt;have

sacrificed

my

life

a million times over in a

moment.

by courting death but by adoration that we can gain Krishna. There is no other way of gaining him than bhakti. Suicide and the like are a low dark But the tdmas and rajas kinds of (tdmas) kind of dharma. dharma cannot give us the essence of Krishna. Without
It is not

bhakti there cannot be love,

and without love Krishna

cannot be attained.
&quot;Suicide

and the
;

cause of sin

Krishna

s feet.

tdmas dharma, and the through them a devotee cannot attain to The loving bhakta wishes to quit his body
like are a
;

when

but when love has brought separated from his Lord he cannot think of death Krishna to him,

Give up your

evil intention

and

listen to the kirtan,

and soon

will

you get the treasure

of love for Krishna.

Even

a low-caste

man

is

not unfit to adore Krishna.

Even

a well-born

Brahman

is

not, [merely

by reason

of his birth]
;

i

the man worthy to adore him. He who adores is great In the wor is low and despicable. wanting in devotion ship of Krishna there is no distinction of caste or pedigree. The Lord is more gracious to the lowly, while the highborn, the learned, and the rich are too proud [in His e^es] the &quot;Among the methods of adoration the chief are
.

nine kinds of bhakti, which

is

most potent

in giving us,

266.

CHAITANYA-CHARIT-AMRITA
s

[

XXIII

Krishna
these
is

love,

even Krishna himself.
,

ndm-sankirtan

chanting the
t

Name

with a pure soul and you will
!&quot;

The highest of Name. Chant the win the treasure of

divine love

Sanatan marvelled when he heard all this, thinking &quot;The Master is omniscient. He has divined my plan of
suicide

and forbidden
&quot;You

it.&quot;

Then he

clasped the Master s

feet, crying,
I

are omniscient, gracious, free, and God.

move

like a

I

am

lowly, a

wooden machine as you turn my handle. wretch, and wicked of disposition. What
alive?&quot;

would you gain by keeping me

The Master
destroying what

replied,

&quot;Your

body

is

my

property.

You

have given yourself up to me.
is

H6w

dare you think of

another

s

tinguish between a crime and

property ? Cannot you dis a just deed ? Your body is
shall carry out

my

chief instrument

;

with
of

it I

many pur
the

poses.

The

exposition

the

nature

of

devotion,

devotee and

the duties and daily practices of Vaishnavs, the establishing of devotion to Krishna, love
Krishna-/&amp;gt;r&amp;lt;?ra,

for

Krishna and service, the restoration of forgotten holy
the teaching of asceticism, the preaching of this

places,
faith at

places,

all

Mathura and Brindaban which are my favourite these I wish for. But by my mother s com
Nilachal, and therefore I cannot preach the

mand
which

I live at

religion
I

Mathura in person. The body by means of want to do all these works, you want to give up.
at
I

How

can

allow

it?&quot;

f
&quot;I

bow to thee. Who can fathom the depths of thy heart ? As the juggler makes the wooden pupflpt dance, while it knows not what it plays or what it sings, so, too, does the man whom you inspire, dance with
At
this

Sanatan

said,

out knowing

why he

is

dancing or through

whom.&quot;

XXIII]

MASTER AND BHAKTAS AT PURI
left for

Thereafter the Master embraced the two and His home to do His noontide devotions.

Haridas mourned to Sana tan, &quot;None can be compared with you in good fortv/ie. The Master has declared your

body to be His own property. He will do through you at Mathura the work that He cannot do in His own person.
ThrcAigh you

He
its

and lay down
i

compose the exegetics of bhakti, [Alas!] my scriptures and practices.
will

body has been of no service to the Master. My body, though born in the [holy] land of Bharat, has become
futile.&quot;

But Sanatan consoled him saying,
equal?
of the

&quot;Who

else is

Among

the Master
of

fortunate.

The work

you His incarnation is the preaching
s

followers

are the

your most

Name, and that work He does through you. Daily do you chant the Name three hundred thousand times. Before all do you hold forth on the glory of the Name.&quot; The Bengal bhaktas came on pilgrimage, as before, on
the occasion of the Car
festival,

and stayed with the Master for the four months of the monsoon. The Master introduced to them Sanatan who bowed at their feet and they favoured him. His excellent character and [deep]
scholarship endeared Sanatan to all. In the month of Jyaishtha the Master

went

to

Yamesh-

war Tota (garden) to dine at the entreaty of His bhaktas.

At noon He called for Sanatan, who delighted to hear of He reached of the sea-beach. it, and went to Him by way the Master witn* his two feet blistered [by the hot sand]. The Master asked &quot;By what route have you come,
Sanatan?&quot;

He

replied,

&quot;By

the

sea-side.&quot;

Ther^
?

the

Master

said,

&quot;Why

did you come over the hot sand
cool

Why

did you not take the

path before the Lion Gate

26i 8

CHAITANYA-CHARIT-AMRITA
?

[XXIII

(singhd-dwdr)

cannot walk
feel that

;

The hot sand how could you
&quot;It

has blistered your feet. bear the journey?&quot;

You

Sanatan replied, was no great hardship. I did not my feet were being blistered. I am not entitled

o pass by the singhd-divdr road, especially, as the servitors

god Jagannath frequently pass along it and it would if I touch any of them.&quot; The Master s heart was pleased to hear of it, and He began to tell Sanatan, &quot;Though you are the saviour of the world and your touch can purify even the gods and sages,
be a disaster
the sign of a [true] bhakta to respect the dignity&quot; [of rank or caste] It is an ornament to a sadhu s character to observe distinctions (maryddd) o rank. Not to do so to court public ridicule and to destroy one s own

of the

yet

it is

.

J

life

and

earthly

spiritual welfare as

well.&quot;...

Sanatan s body was covered with running eruptions. The Master embraced him in spite of prohibition, and His body was stained with the exudation, at which Sanatan
grieved
said, &quot;The body of a Vaishnav is not supra-physical and full of the chit and dnanda of bhakti. At the time of his initiation the bhakta

But the Master
It
is

material.

Sanatan s body with sores only to test me. If I had in disgust refused to embrace him, I should have been guilty in the eyes of Krishna
&quot;

surrenders himself to Krishna, who then renders him equal own self, and fills the body with his own chit and dnanda. The Lord Krishna has visited
to his

So saying, He embraced Sanatan the again, and lo sores disappeared and his body assumed a golden hue r After the dol-yatrd he was given leave to depart to
!

!

,

Brindaban with minute instructions as to what he should

XXIII]
do there Vaishnav

ACHIEVEMENT OF RUP AND SANATAN
to

,269
list

propagate the faith.
their

[A long

of

the
their

literature

produced by Rup, Sanatan, and
youngest
here].

nephew Jiv, the son of Anupam, not translated

brother Vallabh

CHAPTER XXIV
t

Meeting with Vallabh Bhatta stints His food
Thus did
the luminous

;

the Master
i

i

Gaur (Chaitanya) perform many feats in many a playful way with His bhaktas at Nilachal. Though His heart was inly pierced with the pang of separa
tion

from Krishna, yet He did not express it outwardly lest His disciples should grieve. When, however, His intense love-sickness [for Krishna] cdid break forth, His

agony baffled descrpition. The Krishna- talk of Ramananda and the [sacred] singing of Swarup saved the Master s life amidst the pain of separation from Krishna. In the day
time His mind was diverted by the diverse company that He met, but in [the solitude of] night His love-sickness waxed strong. To please Him these two always kept Him

company and consoled Him with
Krishna.

verses and songs about

rich revenue-farmer, escaped
in

[Account of how Raghunath-das, the son of a very from his home at Saptagram the Master at Puri and lived in utter Bengal, joined

lowliness by begging.]

One year Vallabh Bhatta came and met the Master, at His feet. The Master embraced him as an adorer of Vishnu (bhdgabat) and with honour made him sit
bowing
close to Himself.

Jleekly did the Bhatta address the Master, &quot;Long have I desired to see you and to-day Jagannath has gratified that wish. Lucky is he who can behold you, for you are

XXIV]
as
it

VAIXABH ACHARYA EXTOLS CHAITANYA
visible form.

,

271

were God in a

Even

to

remember you

[from a distance] hallows a man. the sight of you makes one blessed.

No

wonder, then, that

The

distinctive
s

religioji

of the

modern age

(Bhdgabat, I. xix. 30.) is the kirtan of

name, and this religion cannot be established without Krishna s own power. That you have founded this faith proves that you are inspired with Krishna s divine
force. Whosoever beholds you, swims in the stream of the }ove of Krishna. Only Krishna s spirit can call forth this love, as the scriptures say that Krishna is the sole

Krishna

inspirer of

prem

(love).&quot;

The Master
I

replied,

&quot;Listen,

great-minded Bhatta

!

was a sannyasi following the theory
;

of illusion (mdyd-

vdd)

I

knew

not
is

bhakti for Krishna.

The Goswami
his

Adwaita
cleansed
all

Acharya

God

incarnate

;

society

has

has no peer in the knowledge of the Shastras and in devotion to Krishna, and therefore

my

mind.

He

he has been rightly named A-dwaita

without a second

...

Nityananda, Sarvabhauma Bhattacharya, Ramananda Ray, Damodar Swarup, Haridas Thakur, Acharya Ratna and many other bhaktas have all taught me Krishna-love and true bhakti, and have preached to the world love for the
Krishna-name.&quot;

So spoke the Master artfully, as he knew the Bhatta be very proud of his learning, and to have long cherished the conceit that he knew all the bhakti- theology of the
to

Vaishnavs and could expound the Shrimad Bhdgabat best. The Master s \tords curbed this pride of the Bhatta, and he longed to know the many disciples whose Vaishnav
character the Master had just extolled. He asked, &quot;Where do these Vaishnavs live? How can I meet them?&quot; The

Master replied,

&quot;Some

live here,

some on the bank

of the

2?a

CHAITANYA-CHARIT-AMRITA
(i.e.,

[XXIV
.

Ganges
have
all

at

come here
in

up lodgings
them.&quot;

These latter Navadwip, Panihati etc.) for the Car festival, and have taken this place. Here will you meet all of
all

Next day when
place,

the Vaishnavs

came

to the

Master

s

He

introduced them to the Bhatta.
filled

Their Vaishnav-

splendour

the Bhatta with

amazement and he looked

company. Then he feasted the Master and His disciples on huge quantities of mahd-prasdd. The sannyasis sat down with Paramananda Puri on one side. The Master sat down between Adwaita and Nityananda, while His disciples sat before and behind. The bhaktas from Bengal were countless they filled the yard row on
;

like a firefly in their

c

row.

Vallabh Bhatta marvelled at the sight of them and bowed at the feet of each. He himself served the mahdprasdd to the Master and the sannyasis. They shouted

Hari! Hari! on receiving the prasad. The roar of Hari s name filled the universe. The Bhatta gave away garlands, sandal-paste, betel-leaf and nuts and delighted all with his
reverence.

On
kirtan.

the day of the Car procession, the Master began

As before, He formed seven distinct groups of under Adwaita, Nityananda, Haridas, Vakreshwar, Shribas, Raghav Pandit, and Gadadhar, who sang at differ The Master roamed about shouting Hari, ent places.
singers,

sankirtan.

while fourteen drums (mddal) lifted up the din of the The sight filled Vallabh Bhatta with marvel
;

he flew into a transport of delight and could not control Then the Master stopped the dance of the others himself.

and began to dance Himself. As he gazed on the Master s beauty and the exuberance of His prem, the Bhatta believed .that the Master was Krishna himself
!

XXIV] VAU.ABH ACHARYA

S

PRIDE OF SCHOLARSHIP

,273

After the festival the Bhatta begged the Master, say have written a commentary on the Bhdgabat and ing, do not want to read it to you.&quot; The Master replied,
&quot;I

&quot;I

understand the meaning of the Bhdgabat and am not I qualified to hear [and judge] any interpretation of it. only sit down and recite Krishna s name, and even then
complete the promised number of recitations in have made twenty-four hours.&quot; The Bhatta rejoined,
fail .to
&quot;I

an exposition of the meaning of Krishna s name in my But the Master objected, commentary. Listen to do not pay any regard to the many senses of Krishna s I only know that he is Yashoda s darling son and name
it.&quot;
&quot;I

;

darkly beautiful

[lik^
I

know

for truth,

and

ing of the

name.&quot;

the Tamdl leaves]. This only I have not arrived at any other mean At the Master s slight, the Bhatta went

back to his quarters, downcast in mind. (He took his commentary to the chief disciples, and even read out parts
of his

own

motion, but they slighted

it

and he was abashed).

Daily did Vallabh Bhatta go to the Master s place -and dispute with [Adwaita] Acharya and other disciples.

Whenever he
immediately

established a proposition, the
to

refute

it.

Before

Acharya used them Vallabh Bhatta
is

appeared like a crane in the company of majestic swans. One day the Bhatta asked the Acharya, &quot;Mankind
feminine, and Krishna
is

their husband, so
s

you

hold.

No

devoted wife utters her husband
repeat Krishna s name.
&quot;

name.

And

yet you

The Acharya replied, you. Ask Him, and He will justify Then the Master broke in, &quot;You do
it.&quot;

What sort of dharma is this?&quot; Dharma in the flesh is sitting before
not the

knoyr

essence of dharma.

It is the

her husband

s

commands.

dharma of a true wife to obey Our husband has commanded

274
us to chant his

CHAITANYA-CHARIT-AMRITA

[XXIV

name

ceaselessly.

No

true wife can dis

obey from

his
it

command, and so we chant his name and derive the fruit of the birth of love for Krishna s feet.&quot;

This silenced Vallabh Bhatta and he went home sorrowing
at his public humiliation.

said rather boastfully,

Another day he came to the Master s assembly and have refuted [Shridhar] Swami s
&quot;I

commentary on the Bhdgabat. I cannot accept his inter Where his view differs from mine, I do not pretation The Master smiled and remarked,. follow the Swami.&quot;

who does not follow ranked among harlots!&quot;
&quot;One

(her)

swanii

(

= husband)

is

Chaitanya had come to earth
of

as* an

mankind

;

heart of the Bhatta
to reflect in

by various humiliations At night Vallabh Bhatta began his own house, &quot;Formerly the Master favoured

He

avatar for the good purified the proud

me

greatly at Allahabad,

when He accepted my
of

invitation

to dinner in the

company disciples. His heart turned away from me now? Let
victories in

His

Why
my

then

is

heart be

from the pride of gaining God-souled does good to all. I
free

debate.

The

am

filled

with the pride of
in order to cure

asserting myself, and

He

humiliates

me

me

of this

pride.&quot;

So thinking, next morning he came to the Master and meekly praising Him took refuge at His feet, saying, am ignorant and have foolishly displayed my learning
&quot;I

before you.

You

are

God and

out of yo(ur natural grace

you have removed

The my pride by means of disgrace blindness of pride has been removed from my eyes through the ( ^ollyrium of your grace now, and true knowledge has T take dawned on me. I have sinned. Forgive me
;

refuge with thee

;

lay thy feet on

my

head.&quot;

XXIV]

VAI^ABH ACHARYA BECOMES A DISCIPLE
saying,
&quot;You

The Master checked him
and a devotee
.are present,

are a scholar

at the

same

time.

Where

these two qualities

a

You have written there pride cannot exist. on the Bttdgabat in scorn of Shridhar Swami commentary
!

I

understand

the

Shridhar

Swami

;

he

is

Bhdgabat through the world s guru,
is

the

grace

of

my

guru.
;

What you
one

write contrary to Shridhar
it.

labour lost

no

will accept

Therefore, write your commentary on

Leave off your and adore the Lord Krishna. Give up your failings pride and join the kirtan of Krishna, and you will soon attain to Krishna s feet.&quot;
the Etidgabat in the footsteps of Shridhar.

Then

house once again

the Master agreed to dine at Vallabh Bhatta s The Bhatta used to meditate on

But the society of Gadadhar and he longed to adore the youth Pandit turned his mind, He begged the Pandit to teach him the mantra ful Gopal.

God

as the child Gopal.

and ceremonial

of this kind of adoration, but

Gadadhar

declined to act without the Master s permission... Another

day Gadadhar Pandit invited the Master, who agreed and at the dinner permitted Vallabh Bhatta to be initiated by
Gadadhar.

HOW THE MASTER

STINTED HIS FOOD

1

Ramchandra Puri Goswami came to Nilachal and there met the Master and Paramananda Puri Jagadananda Pandit invited Ramchandra Puri and fed him on the prasad After the meal the Puri asked Jagadananda of Jagannath. the food left over, and serving the prasad reto feed on peatedly made him eat much. And thereafter, washing his hands and mouth, Ramchandra Puri began to cavil, had heard that Chaitanya s bhaktas were great gluttons.
&quot;I

2j6

CHAITANYA-CHARIT-AMRITA
I

t

[XXIV
By gorging You Your
!

Now

see

it

with

my own

eyes to be true.

sannyasis with so much food, their piety is destroyed. are bairagis and yet you are such huge eaters

bairagya

is

not

sincere.&quot;

Ramchandra Puri was notorious
finder,

as the universal fault

having been cursed

for

it

by his own religious
dwelt at Nilachal,
t

preceptor,

Madhavendra

Puri.

He now

detached by nature, staying at one place for some time, taking his meal at some [other] place without having been
bidden, and taking note of what others ate. The Master was daily fed at different houses,
cost of four
of them,
at

a

the Master,

pan of cowries [i.e., oye anna] for the three Kashishwar, and Govinda (His

search of His defects, could not find any. Then he began to slander the Master to all the people, saying, &quot;He is
a

How can such sannyasi and yet eats sweetmeats. luxury enable him to control the lusts of the flesh?&quot;
He

daily came to visit the Master, but only to pry His shortcomings, for that was the only work of the Puri, while the Master did him reverence as His
into

guru.

spoken by the Puri [against Him], but welcomed and honoured him greatly. One day the Puri came to the Master s house in the morn ing, and noticing some ants on the floor, delivered this
of

He knew

the

slanders

covert attack,

&quot;Verily

sweetmeats were brought here

last

A wonder \ sannyasis for ants are running about. nigly, dead to the world have such gluttonous cravings!&quot; And
then he
left in a

hurry.

The Master now saw with His own eyes what He

XXIV]

MASTER REDUCES HIS DAILY FOOD

had only heard before, [about the slander spread against Him]. He called Govinda and told him, &quot;From to-day my meal will be one packet of rice and curry of the pindabhog worth 20 cowries [i.e., one quarter- anna]. Don t
accept any food above this for me.
If

you bring more,

you

will not see

me

here.&quot;

Half of this the Master ate and the other half

He

Then He left for Govinda, and both remained famished. commanded Govinda and Kashishwar to beg their food
elsewhere.
of

Hearing and smiling told
gratify
his

Thus some days passed in to it, Ramchandra Puri came
Him^
&quot;It

great

hardship.

the Master...

is

not a sannyasi s dharma to
just

appetite.

He

stomach anyhow.
only
half
s

I find
fill.

enough to fill his you lean and hear that you eat
eats

sannyasi

your dharma.

This

drying

bairagya
true

is

not

a

when he

fills

jnan-yog sannyasi performs as far as is necessary but does his stomach
(Gitd,
&quot;I

A

not enjoy his food.

vi.

16-17.)&quot;

The Master
pupil.
It is

replied,

am

an ignorant child and your
me.&quot;

my

good fortune that you are teaching
left.

Ramchandra Puri then

Next day the bhaktas headed by Paramananda Puri complained to the Master against Ramchandra as a univer
sal fault-finder

and instigator of gluttony, which he

after

wards censured.

They urged

Him

not to listen to

Ram

chandra and famish Himself, but to return to His old diet

and accept invitations. But the Master replied, &quot;Why do you blame Ramchandra Puri? He expounds the natural for dharma, and has done no wrong. It is very

wron^

a sannyasi to

have a lustful palate.
little

It

is

a sannyasi s

duty to eat just as
gether.&quot;

as will

They

all

pressed

Him

keep body and soul to hard, and yielding to

*

278
their entreaty
cost, viz. at

CHAITANYA-CHARIT-AMRITA

[XXIV
former

He

fixed

His rations

at one-half of its

which was shared by two, sometimes three persons. If a Brahman whose cooking He could not eat, mvited Him, He took only prasad worth two pan of cowries. If it was a Brahman whose cooking He could eat, He took a little

two pan

of cowries [i.e., half annaj,

money] and a little of the meal cooked in His host s house. But at the houses of Pandit Goswami, Adwaita Acharya, and Sarvabhauma, He ate whatever they asked Him, for there He had no
independence
;

of prasdd [purchased with

He

had come down

to earth to render
*

His

left Nilachal on a pilgrimage, to the intense delight of the Vaishnavs, who felt that a heavy stone had been lifted from their heads!

devotees happy. After a time

Ramchandra

Ptiri

They now
and
all

freely invited the

Master to kirtan and dance,

freely partook of the prasad.

CHAPTER XXV
The
The
love of the pilgrims from Bengal
bhaktas

Bengal

came

to

Nilachal

[carrying
It

loving presents,

food and preserves,

for the Master].

was the day Narendra tank.

of Jagannath s sporting in the water of the

The Master came

there with His follow

ers to see the water-sport

and there the Bengal pilgrims The Bengal musical parties were singing the met Him. kirtan on meeting the Master they began to weep in love. The water-sport, instrumental music, song, dance and
;

Tartan created a tumult on the bank, while the boats plied of the kirtan and merrily on the water. The mingled din
the weeping of the Bengalis filled the universe. Then His disciples and sported Master entered the water with These water-sports have been gleefully with them all.

described in detail by Brindaban-das

in

his

Chaitanya-

mangal.

I shall not repeat

them

here.

Another day the Master went with His party to behold Jagannath at his rising from bed. There He began the Seven parties began to sing, and seven chiefs berd kirtan.
danced
in

them,

Adwaita

Acharya,

Nityananda,

Vakreshwar, Atrhyutananda, Shribas Pandit, Satyaraja Khan and Narahari-das. The Master visited all the seven groups, each thinking that He was with it only
!

The

roar

of

the

kirtan
to

filled
it
;

the
the

earth

;

all

*

the

citizens

came

out

see

king

came

with

his Court

and gazed from a distance, the queens beheld

^

280

CHAITANYA-CHARIT-AMRITA

[XXV
earth trembled

the scene from the roofs of houses.

The

under the influence of the kirtan.
thus adding
to the din.

Men

shouted Hari

After a while, the Master was

inclined to dance Himself.

Around Him the seven
;

parties

in sang and beat their instruments danced in supreme transport of love.

the

centre

He

He
!

recollected

the Oriya verse,
of

Jagamohan parimundd jdun
I
it.

the

universe!

abase

myself

before

Channer and Thee
,

bade Swarup sing
while
all

To

this air

He

danced in ecstasy,

With

uplifted arms

in delight

men around swam in tears of love. He cried, &quot;Chant! chant!&quot; and they shouted Hari! Hari! At times He fell down
the

in a trance

up with a

making it and now it
in

to breathe, then suddenly started Frequent tremour burst over His body, look like the shimul tree, now it was quivering roar.
stiffened.

and ceased

The sweat

burst through every pore

His

skin.

With

faltering speech

he hiuttered ja

ja,

ga ga, pari pari, every tooth in his mouth shaking as if about to be loosened Even in the third quarter of the His dance did not cease. All the people in ecstasy day
forgot [fatigue of]
others.

body and [the

distinction of] self and
to a

Then

Nityananda

resorted

device

;

he

silenced the ferrfaw-singers gradually, and only the leaders
of the seven groups continued singing with
in

a

low tone.
to

came

Swarup, but At the cessation of noise, the Master Himself somewhat. Then Nityananda told Him
all

how

fatigued

were.
to

The Master

to the kirtan

and went

at tKis put an end bathe in the sea with them all.

Then with all His bhaktas He partook of the prasad. dismissed them, and retired to sleep at the door of the
gambhira (room).

Govinda came

to

rub His

feet, as

was

the usual practice, before going to feed on His leavings

XXV]

GOVINDA

S

DEVOTED SERVICE TO CHAITANYA

281

The Master had
the doorway
;

stretched Himself at full length acrossenter

Govinda could not

the

room and

move aside a little, but He declined saying weak lo stir His limbs, and told Govinda he liked. Then Govinda threw his sheet to do whatever over, the Master s body and entered the room leaping
begged
that

Him He was

to

too

over Him.

sweeta sleep and relieved

His shampooing threw the Master into a Him of His fatigue. After two

dandas (48 minutes) He woke, and seeing Govinda there, asked in anger, &quot;Why are you here still, Adi-basyd! Why did you not go away for your meal when I fell asleep?&quot; Govinda replied, lay blocking the doorway, and I
&quot;Yqu

found no path for going out of the room.&quot; But the Why \Iaster rejoined, &quot;How, then, could you come in?
did.

you not go out

in the

same way that you entered ?

Govinda returned no answer, but reasoned within him must do my appointed work, even if I have to self, commit any fault or go to hell for so doing. For the sake
&quot;I

of doing

my

but

I

fear

duty I do not hesitate to commit a million sins, even the touch of sin for my own personal

needs.&quot;

This year the Bengal pilgrims came in large numbers, two to three hundred of them, including many women. Shivananda Sen acted as their guide and caretaker on
the way.

They came
gazing at

to Puri

and met the Master, the women

Him
The

from a distance.

They were

all

given

lodging-houses and invited by the Master to eat the mahdprasdd
grace
entire

After the meal

family of Shivananda enjoyed His He told Govinda to give the
s

leavings on His plate to Shivananda

wife and sons so long

282
as

*

CHA1TANYA-CIIARIT-AMRITA
stayed
there.

[XXV
(modak)
close
of

they

A

sweetmeat-seller
his

Nadia, named Parameshwar, had

shop

to the

Master
visit

s

paternal house.

this

man

In His boyhood He used to s shop and the man* used to treat Him to
milk.

confects

made with

He

loved the Master from His

infamry, and

this year

came

to see

Him.

He

prostrated

himself before the Master saying,
In delight at seeing
are

&quot;I

am

Parameshwaf.&quot;

you well?

It is a

him the Master asked, &quot;Parameshwar! happy thing that you have come.&quot;

The man added &quot;Mukunda s mother has come&quot;, [meaning his own wife]. The Master was shocked to hear the name
of a

woman, but out of love for Parameshwar said nothing. The loving simple-minded grocer did not know the ways
of the learned
;

these qualities inly delighted the Master
in the usual

Four months passed away

way, and then

He

invited

They permitted the pilgrims to return to Bengal. Him to dinner and He lovingly spoke to them all,

year you come here to see me, undergoing many hardships on the two journeys. For this reason I feel
&quot;Every

inclined to forbid your coming, but the pleasure of your
society tempts

my

heart.

I

had commanded Nityananda

to live in Bengal.

He
I

has come here in defiance of
to

my

order

;

what can

say

him

?

The

[old]

Adwaita

Acharya, leaving his wife, children and home behind, performs a long and difficult journey to meet me. How can I repay the debt of his love? I merely sit here at
Nilachal without having to do any exertioif for your sake.
I

ing their necks, and weeping embraced them. So, they could not set out on their journey home that day, but passed five or seven days more at Puri in the same way.

At

last

the Master consoled them and gave them
left

leave to depart with composure of mind.

The bhaktas
majned there

the city weeping.

The Master

re-

in sadness of heart.

Last year Jagadananda, the Master s companion, had by Mis leave gone to Nadia to see mother Shachi She in delight listened day and night to his discourse on the Master and His doings All the bhaktas of Nadia met him and entertained him in their houses, listen
ing in rapture to his felk about the Master s inmost things. At the house of Shivananda he prepared a pot of medicated
oil,

asfced

scented with sandal-wood, and taking it to Nilachal Govinda to rub it on the Master s head, to cure Him

temple of Jagannath, where it will be used in lighting lamps, and his labour will be supremely rewarded.&quot;

Some
nanda
to rub
s

ten days afterwards, Govinda repeated Jagadarequest that He should accept the oil. The

Master burst forth in anger, &quot;Very well, engage a servant me with the oil Is it for such pleasures that I have turned sannyasi ? What is ruin to me is a sport to
!

you

!

Every one who
in

will smell the fragrant oil
will
call

on

my
!&quot;

person

the streets,

me

a carnal

sannyasi

on hearing this. Next morning, when Jagadananda came to the Master, He said, &quot;Pandit! you have brought for me oil from Bengal. But I am a sannyasi and cannot accept it.
silent

Govinda remained

284*-

CHA1TANYA-CHARIT-AMRITA
it

[XXV

Jagannath to light the lamps of the temple. That will be the reward of your labour.&quot; The Pandit I of falsehood? replied, &quot;Who has told you this piece from Bengal.&quot; So saying, he oil never brought any
Present
to

brought out of the room the pot of oil and broke it on the Then he ran back floor of the yard in the Master s sight.
house, bolted the door of his bed-room tfrom within, and shut himself up there [without taking any On the third day the Master went to his dosr and food].
to his

own

cried out,

&quot;Rise,

Pandit

own

cooking.

I shall

you must feed me to-day on your come back at noon. I am now off
!

to see Jagannath.&quot;

So saying,

He

left

the house.
at

The
noon,

Pandit rose from his bed, bathed, cooked, and

when

the Master returned, placed the dishes before

Him

on the leaves and bark of the plantain-tree. Serve your said, &quot;You must dine with me.
another
leaf.&quot;

The Master
meal, on
to eat first

But the Pandit entreated

Him

and

let

him

sit

down

to his

meal

after his guest

The
out,
is
!

and the Master cried vegetable soup was This &quot;When one cooks in anger, it tastes so sweet proof of Krishna s grace on you.&quot;
delicious

a

The Pandit

served and the Master ate,
feast,

willing but

unable to rise from the

and eating ten times His

usual food, in fear lest the Pandit should fly into a rage After the dinner, the Master went again and fast himself
!

back to His lodgings, leaving Govinda there to see that the Pandit broke his fast. Jagadananda sent Govinda back to rub the Master s feet, and put Him to sleep. But He again bade Govinda go and see that the Pandit was
really eating!

When Govinda
in

reported the fact, then the.

Master lay down

bed in peace of mind.

CHAPTER XXVI
The Master s
1

love-sickness for Krishna and transports of bhakti
felt

;

His visions

The Master

his separation

the milk-maids did after

from Krishna just as Krishna had left Briiidaban for
to

Mathura.

Gradually

He began

break

out

in

wild

on lamentations, even as Radha had talked in delirium did the Master consider meeting with Uddhav. Ever
Himself as Radha, and felt [and acted] like her. No wonder, for such is the course of divya-unmdd (spiritual
ecstasy)
.

One night when He was
Krishna in the rasa dance gracefully and playing on the
;

sleeping,

He dreamt
his

of

the god was bending
flute,

body

wearing a yellow garment and garlands of flowers, and looking like the the milkmaids were dancing in a circle, picture of Love
;

joining their hands together, while in the centre Krishna The sight inspired the Master with frolicked with Radha.

the same

mood

;

He
s

felt

that

He was

at

Brindaban and had

gained Krishna

company.
;

As He was late in rising, Govinda wakened Him but He saddened when He became conscious of the real world.
After performing the necessary acts of the morning He went to behold Jagannath. He stood close to the image
of

Garuda, while hundreds of thousands of worshippers

thronged in front of Him. An Oriya woman, unaHe to see the god on account of the crowd, climbed upon the Garuda and rested one foot on the Master s shoulder.

^8fc

eJIAITANYA-CHARIT-AMRITA
it

[XXVI

and hurriedly pushed her a way, but the Master forbade him to make her dismount from His Let her gaze at shoulder, saying, &quot;Don t remove her.

Govinda saw

Jagannath to her heart s content&quot;. f The woman, however, quickly got down on seeing the Master and fell at His feet.
.

The Master remarked,
with this

&quot;Jagannath

has

not

inspired

me

woman

s

passionate longing for him.

Her.body
!

mind and
blessed.

soul are so absorbed in the

God

that she dicf not

notice that she

was

treading:

on

my

shoulder

$he

is

Let

me

worship

her feet that I too

may

have her

intensity of

devotion.&quot;

Sadly did the Master return home, and sitting down on the ground began to draw linea^on the floor with His Tears streamed from His eyes and blinded finger-nails.

His vision.
I

&quot;Alas!&quot;

He

cried,

&quot;after

gaining Krishna,

have

lost

him.

Who

has taken

away

my

Krishna?

Where have
delight
that
;

I come?&quot;

In His trances

He

quivered with

but

when He regained
lost

consciousness,

He

felt

He had

mad, though

He went

His treasure, and sang and danced like through His bath, dinner etc. by

mechanical habit.

forms of love-sickness possessed Him day and night, never giving Him rest. Ramananda Ray by reciting verses [from Vidyapati, Chandidas and Git-

The

ten

Govinda] and Swarup bv singing songs on Krishna s acts, brought the Master somewhat back to His senses. At midnight they laid Him to bed in the inner room, and

from within, but the Master was not in the room. They became alarmed at His absence, lighted their lanterns, and

went out

in search of

Him.
little

They found the Master lying on an open space a His body north of the Lion-gate of the temple.
;
!

was

He was unconscious and His breathing 5 or 6 cubits long Each arm and leg was three cubits long and had leased His hands feet neck consisted only of bones and skin.
and waist were disjointed from the trunk by half a cubit and the places of junction were covered with the bare He was foaming at the mouth and His eyes were skin.
fixed in a deadly stare.

This sight of

Him made

the

bhaktas

very

life

go

out of their bodies.

Then Swarup with all the disciples name of Krishna into the Master s ears. loudly dinned the After a long while the name entered His heart, and He

shouted Hari-bol!
of the

He became

conscious and His limbs

were joined to His trunk again, as before. This miracle Master has been reported by Raghunath-das in his As Raghunath-das Chaitanya-staba-kalpa-briksha as true and write always lived with the Master, I accept
here what I have heard from him. One day the Master, on the way to the sea, suddenly looked at the Chatak hillock, and taking it to be the

Govardhan

hill,

He

ran towards

speed of the wind

rapture with the not overtake Him. Govinda could
it

in

hue and cry was raised and there was a great bustle. Everyone ran up from where he was, Swarup, Jagadananda, Gadadhar, Ramai, Nandai, Nilai Pandit, Shankar &quot;SThe Puri, Bharati Goswami, all went to the sea-shore.
lame Bhagabdn Acharya hobbled slowly behind. After running at first like the wind, the Master
20

A

288*

CHAITANYA-CHARIT-AMRITA

[XXVI

suddenly became stiff on the way, unable to move further. Every pore of His skin swelled like a boil, the hair stood on end on them like the kadamba flower. Blood ran out
of

His pores

like sweat.

could

He utter. He lost

Ceaseless tears ran

His throat gurgled, not a syllable down both His cheeks colour and became death-pale like a
Jike
fell

conch-shell.

a tempest on the

Then a quivering burst over His frame* bosom of the sea. Trembling, He

down on

the ground,

Him, sprinkled Him

and then Govinda came upc with with water from the flask, and fanned

with his sheet. Swarup and the rest now arrived and began to weep at the Master s plight. They loudly sang the kirtan in His hearing and* sprinkled Him with cold water. After they had done so many times, He rose with the cry of Hari-bol! The Vaishnavs in up
all

Him

delight

up from all sides Half-conscious again, the Master addressed Swarup, &quot;You have brought me back from Govardhan to here. You have snatched me away from viewing Krishna s
lila&amp;gt;,

shouted Hart! Hari!

The sound

of joy rose

among

the herds of cows and calves,
hill

Radha and
have you

her handmaids, on Govardhan

Why

brought
saying,

me away thence, only to cause me grief?&quot; So He wept, and the Vaishnavs wept at His plight.
did the Master live at Nilachal, plunging day at separation from Krishna.

Thus

and night in the ocean of grief
In the early
cloudless sky,
visiting

autumn nights radiant with the moon in a He roamed up and down w^th His disciples,

listening to the songs of

garden after garden in delight and reciting or rasa lila. At times, overcome witH love, He danced and sang at other times He imitated
;

4

the rasa
passidn

lila

in that

mood

;

at

times

in

a

transport

of

He

ran hither and thither, at others

He

rolled

on

XXVI]
of the rdsa

CHAITANYA LEAPS INTO THE SEA

^89

the ground in a faint.
lila

As soon
it.

as

He

recollected a verse

He expounded
all
&quot;ears

I cannot describe

the acts

He

performed from day
it

to

day

in these twelve

[of residence at Puri], lest

should

make my poem

too long.

caught

While rambling thus, the Master one night suddenly The moonlight a sight of the sea from Ai-tota.

they sparkled like the water Unseen by others, the Master went to the of thejamuna. He fainted and knew not what He sea and leaped into it. the waves now sank Him, now floated Him was doing on the^ waves He was carried about like a dry tree- trunk.
silvered the heaving billows
;
;

On

the waves

He

drifted

towards

now above it, Krishna sporting in the Jamuna with the milkmaids. ..In the meantime, Swarup and other followers were Uncertain whither He startled when they missed Him.
water,

and

he

Konarak, now under dreamt all the time of

had gone,

Jagannath or any other temple, to some other garden, the Gundicha house or the Narendra tank, to the Chatak hill or to Konarak, they searched for Him everywhere. A party of them came to the beach and there
to the

walked, looking out for Him, till near daybreak, when they concluded that He had disappeared from the earth. They all thought that the worst had happened.

They took counsel on

the beach, and some of

them

went towards the Chirayu hill, while Swarup moved east wards with a party searching for the Master in the seaOverwhelmed with sorrow, almost out of their water. senses, they still walked on searching for Him in their
love.

They met

a fisherman

coming towards them with

his

net on his shoulders, laughing weeping dancing and sing-

29*

CHAITANYA-CHARIT-AMRITA
&quot;Hari!

[XXVI
in

ing

Hari

!&quot;

Swarup questioned him

surprise,

&quot;Tell

us,

fisherman, have you met a

man on

this side?

Why
&quot;I

are

you

in this mood?&quot;

The fisherman answered,

have not seen any man here. But a dead body was caught in my net, and I carefully dragged it ashore,
thinking it to be a big fish. The sight of a corpse frighten ed me, and when I was clearing my net I happerie^ to touch it. At once the spirit of the dead entered my body,
striking
bristling

me

up of hair

with tremor, weeping, choking of voice, and It lay stiff as a corpse, with a

fixed stare in the eyes,

but at times
If I

it

groaned, at others
this

remained inert
ghost,
find
I

die of the possession of
If I

how
at

will

my

wife and children live?
evil
spirit

can

an exorcist, he will expel the

from me.

work

my

trade of catching fish alone at night, but

no ghost can seize me as I remember the god Nrisirigha. This ghost, however, holds me with a double grip when I repeat Nrisingha s name. Don t go there, I advise you,
lest this

ghost should possess you,
these words,

too.&quot;

From know how
his

Swarup understood
&quot;I

it all,

and told

the fisherman gently,
to lay

am a He spirits.&quot;
s

great ghost-doctor, and I
uttered

some

verses,

laid

hand on the fisherman
&quot;The

and cried out
more.&quot;

evil

spirit

head, gave him three slaps, has left you. Fear no
a
little

The man now became
&quot;He

reassured him,
spirit,
is

whom you

composed. Swarup have taken for an evil

no ghost, but the Lord Sri K*rishna-Chaitanya. In a transport of love He had jumped into the sea. Him hav^ you raised
s

with Krishna

your net. His touch has thrilled you which you have mistaken for the love,
in

possession of a ghost.

Now

that your fear

is

gone and

XXVI]

CHAITANY RESCUED FROM THE SEA

*2QI

your mind has been calmed, show landed Him.&quot;

me where you have

The fisherman
It

said,

&quot;I

have often beheld the Master.

more than man s size.&quot; The fisherman led them all to the place. They beheld Him lying on the ground, huge-bodied, pale-skinned from immersion in water, coated with sea-sand. His limbs were abnormally long, loose and with the skin flapping. Over
cannot be

He

;

it is

&f

such a long path they could not carry

Him home

;

so they

removed His wet loin-cloth and put a dry one on Him, and laid Him down on a sheet of cloth after brushing away
the sand.

Then they
it

lifted

kirtan and poured

into

His

entered His brain and

He

up the chant of Krishna s After a time the word up with a roar His leaped
ears.
;

limbs were rejoined and returned to their proper places. Hal f -unconscious still, He looked hither and thither
[in

perplexity]
the

He
Jamuna

spoke,
[in

as

if

from
I

the

sky,
to

&quot;Beholding

the

ocean]

went

Brindaban, and there found Braja s darling sporting in the I stood on watei; with Radha and the other milkmaids.
the bank gazing on the scene, while

one

of

the

sakhis

(female comrades of Radha) pointed out the mysteries to me.&quot; [A long but highly poetical description, not trans
lated.] Krishna, Radha, and their companions rose from the water, dressed themselves, partook of a rich My heart was filled with picnic, and all retired to sleep. bliss at the sight. Just then you caught hold of me, and

where is the me here. Ah where Brindaban, where Krishna, and whei^ the Jamuna, milkmaids? You have destroyed that bliss!&quot; Then Swarup made Him bathe [in the sea] and
with a great noise brought
!

brought

Him

home, to the delight

of

all.

CHAPTER
The Master
Thus
did
s last

X^CVII
year on earth

the Master

lament night and day. unto Him, and was every year sent by
console his forlorn mother Shachi.

his home, and Govinda lay down at room V| Love for Krishna was thrilling the heart He awoke and began to sing the Name
;

;

the pang of separation convulsed His heart, and
;

He

began

His face against the wall His face, cheeks, nose lacerated, but in the vehemence of ecstasy He knew not of the blood streaming down.
were
all

All

night

He

battered

His

face

thus.

Swarup,

noticing the groaning sound, lighted a lamp, entered the rooni and saw His face. In intense grief the two brought
1

Him
could

back to His bed and soothed Him.
didst

&quot;Why

thou do

this?&quot;

not
I

contain

myself

in

Swarup asked, The Master answered, the room in my [love]

&quot;I

anxiety.

out

very

soon.

rushed in search of the door in order to go I could not find the door and only
face against the four walls.
I could not
It

knocked
bled, but

my
still

was

torn,

it

go

out.&quot;

Then, Swarup
Master
s

in anxiety took counsel of the

other

bhaktas next day and

made Shankar Pandit

sleep in the

room, nursing His feet. In fear of Shankar He could not leave the room nor knock His face against the

2Q4*
walls.

CHAITANYA-CHARIT-AMRITA

[XXVII
in

These

feats

Raghunath-das has described
night,

his

Chaitanya-staba-kalpa-briksha.

One Baishakh

when

it

was

full

moon,

the

Master went with His bhaktas to

vftit

the great Jagannath-

vallabh park. The trees and creepers were in full bloom as at Brindaban, the green parrots, bees and cuckoos were

discoursing [love].
dance.

the scent of flowers, and

The Zephyr was blowing laden freshening made the tree-tops
plants and creepers

Under the bright moonlight the

blazed in a silvery sheen. Spring pervaded the atmosphere. The sight threw the Master into a rapture. He ba^e the
stanza Lalita labanga laid [of the Git-Govinda, canto ix. verse 6] be sung, and moved up and down dancing with

His followers. Passing thus from tree to tree, He came under an Ash oka tree and lo he beheld Krishna standing
!

there.

He
......

rushed

to

meet

Krishna,

who

disappeared
after

laughing

The

Master,

losing

Krishna
faint.
;

having
of

caught sight of him, fell down in a Krishna s person filled the garden

The odour
took

it

away the

Master s senses, it maddened Him, and He began to r sing and hold forth on the verses that Radha, enamoured of the scent of Krishna s body, had addressed to her
sakhi .........

Swarup and Ramananda sang,

the Master danced in
to

rapture, and thus the night wore on

dawn.

THR LAST CHARGE TO THE APOSTLES
Thrilled

with

delight,

the
!

Master

spoke,

&quot;Listen,

Swarup and Ramananda Ray
iron age
is

the supreme healer in this
It is [equivalent to]
it is

sankirtan of the

Name.

the Vedic sacrifice,

and the true

sacrificer in

rewarded

XXVII]

CHAITANYA
feet.
it

S

LAST INSTRUCTIONS

^295

with Krishna s

Sankirtan enables us to conquer sin

and the world

;

creates purity of soul, all kinds of bhakti

and devotional practice Chant the Name at meals, in It is not restricted to a bed, here there and every where.
particular place or time,
it

works everywhere.

It

bears

the
3

name
..

of sarva-shakti (omnipotent).

Listen,

Ramananda,

to the

way

in

which the

Name

should be recited in order to conceive a passion for it. The devotee, if high of rank, should regard himself
as lowly like the grass. He should learn patience from the tr.ee, which does not cry out even when it is cut down and which does not beg for water even when it is perishing of drought, but on* the other hand gives away its
possessions to
all

,

who

ask of

it,

bears sun and rain

itself

but protects others from them. hign, should be free from pride

The Vaishnav, however
;

he should venerate

all

forms of

life

as animated

by
filled

Krishna.

Take
prem.&quot;

Krishna

s

Name

thus, and you

will be inspired with

with growing meekness of spiri^ and began to beg for pure bhakti at Krishna s hands. The true devotee, as is the law of love, holds that he has
not even a particle of faith in Krishna &quot;Lord ! I ask not Give me in for wealth or followers or the gift of poesy.
!

As He spoke He was

birth after birth only unreasoning instinctive devotion
God.&quot;

to

proclaimed Himself a worldly-minded^ creature and prayed to be inspired with a slave s devotion (ddsya bhakti). Nanda s son! Have
spirit
&quot;0

In utter lowliness of

He

^

pity on this thy servant

sunk in the dread ocean

(rf

the

World!
feet!&quot;

Look on me Next, He was

as a particle of dust

on thy lotus-

seized with the anxiety of humility
&quot;Without

and begged of Krishna,

the wealth of thy love

CHAITANYA-CHARIT-AMRITA

[XXVII
*

my
me

life

is

poor and

futile.

Make me

thy slave and give

the treasure of thy love as

my
of

wages.

Then
&quot;My

came

the

mood

melancholy-humility

:

eyes are running with tears tike the rainy sky. A moment is as long to me as an aeon. The absence of Govinda (Krishna) has made the universe empty to me!&quot;

In this way He recited His own eight Sanskrit verses on the different moods of bhakti and expounded them all. For twelve vears He thus tasted the sweets of Krishna-love day and night with His two friends. These acts of His are endless, even a thousand narratives cannot arrive at
their end...

Therefore, I
I

bow my head and conclude
fee*t

His Was here

bow

at the

of all

my

Vaishnav

hearers and end iny history of Chaitanya s acts.

The

last

scene (translated from the Chaitanya-mangal
150)
:

of Jayananda, p.

dancing at the Bijaya of the Car festival in the month of Asharh, His left toe was suddenly pierced by a brick [lying on the road]. When Adwaita left for
Bengal,
the Master secretly told

When

him

[of

His coming disappearance].

With

On the sixth day of the moon, the pain in His toe grew severer, and He was forced to take to His bed in the garden. Here He told
last time].

all His followers Narendra tank [for the

He

sported in the water of the

the Pandit

Goswami

that

He would

leave the earth next
*

nighf at 10 o clock.

Celestial garlands of

many-coloured
Celestial

flowers were thrown on

Him

from the unseen.

singers (vidyddhar) began to dance on the highway.

The

XXVII]

CHAITANYA

S

ASCENT TO HEAVEN
the heavenly chariot
s
!&quot;

j

297

gods began to cry out, Master mounted into

&quot;Bring

The

Garuda on
earth,

its spire.

while
of

He

Vishnu with the figure of His material body lay behind on the wen^ to Vaikuntha (Vishnu s heaven).
car
killed themselves
fell

Many

His servants

Meteors and thunderbolts

by serpent-bite. on the earth. At the news

Nit^ananda and Adwaita Acharya, Vishnupriya and Shachi swooned away Purushottam and other servitors of the Master grew speechless at His departure Nityananda consoled the disciples and vowed before
them,
&quot;We

will

keep the
the

Name

alive.

We

will

make
will

all

men/ down

to

Chandals,

Vaishnavs.

We

not

differentiate [low] castes like the Chandals or Muslims, but will give them all love and bhakti and make them all dance [with us] at kirtan We will make the realms

&quot;You are I doing rst class work repeat sincerity that 1 have the highest opinion of your learning, and critical ability. I trust that you may be long spared impartiality to continue your good work of giving honest history.&quot; (29 Dec. 1919.) W. Groove. &quot;There is no student of the present day who has done more valuable service than yourself.&quot; (20 May, 1921.) ,5. G. Ferrand. &quot;Thrice certainly, among the modern historians of India, Jadunath Sarkar occupies one of the first, if not the first place.&quot;

Vincent A. Smith.
all

with

(Journal Asiatique, April-June, 1921.) Sir R. C. Temp e. &quot;The first connected authentic account of these two reigns The footnotes are of special value as they an exhaustive bibliography which cannot but be of the provide assistance to the students of this period of Indian history.&quot; greatest
(Ind. Antiquary, July, Sir E. D. Ross.
1913.)
&quot;The

available Persian materials

and care. a model
history.&quot;

author seems to me to have used all the and to have used them with discrimination His manner of treating the subject might well serve as to writers dealing with other periods of Indo-Musalman
(29 Oct.,
19C8.)

English Historical Review. &quot;The author has been indefatigable consulting all accessible authorities, many of which are still in while his zeal has led him to visit the sites of the more manuscript important of Auran^zib s battles. He writes graphically in an easy, flowing style.&quot; (Anril, 1913.) W. Foster, C./.E. is easilv the best authority on the period with wlrcS it d-a (/. R. A. S.) an excellent account of &quot;Gives Journal, Royal Asiatic Society. th - crf .al pmpro T Written in an easy style a very readable 1 book. (October. 1913.)
in
;

&quot;It

s.&quot;

W. Irvine, Esq., I.C.S. I like the style from this first it b~ nqr a judicious compromise between the overimpr^sion cr^wd-d stiffness of mv Later Muqhals and mere popular, journalese writing, yet without any sacrifice of exactness
&quot;

;

Studies in
Contains 22 Essays
Zcbunnissa vindicated.
History of Orissa
century.
in

Mughal
320

India
Pages, Rs. 2.

the

17th
of

The Companion of an Empress. The Wealth of Ind. 1650. A Muslim Heroine.
Feringi
Pirates

Revenue

Regulations

of

Aurangzib.
Art in Muslim India. Education in Muhammadan
Pndia.

The Mughal Conquest
gaon.
Shaista

Chatgaon. of Chat

Education of a Mughal Prince.

Khan

in

Bengal.

Darfy Life of Shah Jahan and Aurangzib. Biography of Aurangzib, 31 pages. Khuda Bafyhsh, the Indian Bodley. Who t built the Taj?

Nemesis of Aurangzib.

A Hindu
zi ib.

Historian of Aurang-

An

Indian Memoir-writer of the

17th century. Oriental Monarchies.

William Irvine.

Asiatic Quarterly Review. &quot;A series of essays on Aurangzib and his times of the most entertaining description.&quot; (April, 1913.) Indian Antiquary. &quot;All the essays are brightly written and several contain information not hitherto available in English.&quot; (June, 1913.) Athenceum. &quot;This should prove a useful handbook to students of

essays are charming, and practice your style has attained ease and flexibility.&quot;

Indian K.

History.&quot;

(18 Jan.,
&quot;The

1913.)

A. Smith.

with

constant

Shivaji
2nd
*
Ed.,

and His Times

revised and enlarged, with a fine portrait, Rs. 4.

life

A new and fully detailed critical study of Shivaji s and character based on an exhaustive use of all the
original

available

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Persian,

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Hindi,

&amp;gt;

Dutch and English most of which were unknown to Grant It is the most comprehensive and correct narrative Duff. of the rise of the Marathas with minute details and exact dates, the complex interaction of Deccan politics has been clearly j.hown by references to the history of the Muslim Powers there in the 17th Century. Shivaji s character and achievements, and the Maratha institutions and system of government are discussed in two long chapters (45 pages), and the lessons taught by the rise and fall of the Marathas are clearly unfolded.
Critical bibliography (15 pages).

the works [of this author] have received a most and His Times merits the same praises been bestowed on the preceding works. It ...... constitutes a 17th important contribution to the history of India in the
&quot;All

welcome

;

Shivaji

century.&quot;

(Journal Asiatique,

1921.)

Sir R. C.

Temple.

&quot;The

book

right way and in the tight soirit... tion and the linguistic knowledge

indeed History treated in the has access fo the best informa and capacity to use them.&quot;
is

He

Anecdotes of Aurangzib
(

(

Persian

text,

with an English translation notes and a long life of Aurangzib)
r

anecdotes, 72 in number, have been translated from a Persian work (the Ahkam-i-Alamgiri, ascribed to

The

Aurangzib s favourite officer Hamiduddin Khan Nimcha), which no other historian has yet used and whose v.-.-y existence was hardly known before. Two fragmentary and with the MSS. of it were discovered by Prof. Sarkar help of these and of two others, he has edited the text, and written an English translation, enriched with full historical and textual notes. The work is exceedingly interesting and valuable as it throws much new light on Aurangzib and exhibits many
;

,

unknown

traits of his character, his pithy sayings, principles of government.

and

his

The anecdotes illustrate the following topics among His last will and testament. Advice to his sons others on the art of government, His strictness in maintaining the royal prerogatives, His suspicious watching of his sons, His strict justice, His treatment of his officers, advice to them, His treatment of Shias and Hindus, and orders
:

concerning them.
Infian Antiquary. &quot;The Anecdotes is of real value to English students desirous of closer acquaintance with the individuality of the last of the great Mughals ...... The anecdotes have lost little of their vigour by translation and the editor has elucidated the text by valuable notes.&quot;

Economics of
This book a complete account of India
gives, in

British India
3.

Fourth ed., revised enlarged and brought up-to-date. Rs.

one volume
s

of

manageable

size,

physical features, economic products and resources, industries, transport facilities, currency, public finance, labour laws, land tenure system vast number of bineand legislation, foreign trade, &c. books and other authoritative works have been consulted and the statistics brought up-to-date (1917). The econonrc transformation caused in India by British rule, the goM standard, high prices, protection and Swadeshi, technical education, village industries, land revenue policy, factory legislation, and other current topics have been dealt with in a hidd and accurate manner, and helps to a study of them afforded in the form of the latest statistics, a state ment of the present position of these questions, the argu ments on both sides, and exact references to sources of information. The modern Indian citizen cannot do with out this book, if he wishes to follow the economic dis cussions in our press and legislature with intelligence and interest. Foreigners, especially tourists, will find in it the handiest and most complete description of India s economic condition and problems in the English language, and an indispensable guide to a right understanding of the country and its people as they are to-day.

A

Jules Sion.

&quot;This

little

book

is

on the economic condition

of India.

finds here a very concise but very with facts and figures and of great personal Geogr., Paris.)
/.

work that we possess essential questions one substantial exposition, nourished
the best

For

all

charm.&quot;

(Annales de

R. A. 5.

&quot;A

good
&quot;An

little

Modern Review.
Sir

book on a indispensable vade

bi&amp;lt;?

topic.&quot;

mecum.&quot;

Theodore M^rison. &quot;An authoritative work on Indian economics can only be written bv an Indian. The author of the present book appears to possess the further essential qualifications of courage and independence.&quot;

The conc
of that

;
*7ft~&amp;gt;u&amp;lt;!

work \The India

-ch information wh .economic f revise. books and official publications is here presented in a convenient form Mr. Sarliar s reflections upon the rise in the standard of comfort (Ch. IV.) are shrewd and conotnc ; n, and are fortified by some interesting personal observations.&quot; (Economic Journal).
:

M

investigation oj Auranqzib]

r&amp;gt;f

detail
? .s

which was

characteristic

less evident in the f.\esent .ch is only accessible in TBlue-

no

Mughal Administration
Rs. 2.
Contains a detailed study of the administrative system Mughal Empire, the aims of the Government, the Departments of the State, the functions and office proce dure of the chief officials, the provincial administrative agency and its influence on the peasants, the spy system, the sovereign s position &c. The last chapter gives a philosophical review of Muhammadan rule over India, describing the legacies of the Mughal Empire, its sources of strength and weaKness, and the causes of its downfall.
of the

WILLIAM IRVINE

S

Later Mughals
17071739
Edited by JADUNATH SARKAR an account of Nadir Shah s invasion). The most